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Full text of "Kanamori's Life-story told by himself; how the higher criticism wrecked a Japanese Christian-and how he came back"



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Kanamori's 
Life-Story 






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Kanamori's 
Life-Story 

Told by Himself 



How the Higher Criticism wrecked 

a Japanese Christian — and 

how he came back 



Introduction by 

J. Ross Stevenson, D.D., LL.D. 



Philadelphia 

The Sunday School Times Company 

1921 



I 



2912JU 



Copyright, 1921, by 
The Sunday School Times Company 



Printed in the United States of America 



■ 



CONTENTS 



1 PAGE 

The Servant Sent 9 

II 
The Servant Disobedient 34 

III 
The Servant Restored 68 

IV 
The Servant Reaping 84 

V 
Sowing in the Evening 103 



INTRODUCTION 

A LARGE number of Christian students 
in this and other lands have adopted 
as their watch-word "The Evangelization of 
the World in this Generation." They thus 
express their conviction that the apostolic 
Gospel is the power of God unto salvation, 
that it is intended to meet the world's great- 
est need, and that the chief business of a 
Christian disciple is to make this Gospel 
everywhere known, and thus best serve his 
day and generation. 

Students who have come under the power 
of a science that is largely materialistic and 
of a philosophy which has no place for the 
supernatural regard this evangelistic pro- 
gram as being antiquated and narrow, and, 
contemplating man as a mere creature of 
circumstance, they maintain that the great 
objective of the Church should be to im- 
prove external conditions, to uplift the 
whole social order by education and by every 
advantage of an improved environment. 
To such, even though they may commend 

5 



6 Introduction 

in a general way a kind of social evangelism, 
the preaching of the apostolic Gospel is for 
the most part foolishness, and they show 
little if any interest in bringing unbelievers 
to an acceptance of Jesus Christ as Saviour 
and Lord. 

When one notes the small number of ad- 
ditions to the Church on confession of faith, 
at home and on the mission field, following 
the labor of a large number of ministers 
and Christian workers, he must conclude 
that very little is being done in the apostolic 
business of winning souls to a personal al- 
legiance to Jesus Christ. The main reason 
for this is a lack of conviction as to the 
Gospel's incomparable value. Our minis- 
ters and our churches need to be reminded 
in the most forcible way that the living 
Christ is at work in the world, and that 
through the power of his Spirit he is abun- 
dantly able to turn men from darkness to 
light and from the power of Satan unto God. 

The testimony of Mr. Paul M. Kanamori, 
often called the Dwight L. Moody of Japan, 
should serve to stimulate faith in the power 
of God's Holy Word, in the saving power of 
Jesus Christ, God's only Son our Saviour, 
in the regenerating power of his Holy Spirit, 



Introduction 7 

— to rescue men from sin and make them 
apostles of the Gospel of the grace of God. 
The story of Mr. Kanamori's conversion, 
of his departure from the fold of Christ, 
and his reclamation, is the same old message 
of God and sin and salvation wherein lies 
the only fundamental hope for a lost world. 
This dramatic and appealing biography of a 
great modern evangelist should serve as a 
warning to any who may be inclined to 
abandon the simplicity that is in Christ, and 
should prove stimulating to all who are en- 
listed in the great enterprises of the King- 
dom. For a preacher of the cross to win 
fifty thousand disciples for Christ shows 
that the days of the apostles are not past, 
and proves that the evangelization of the 
world in this generation cannot be an idle 
dream to one who has experienced the Gos- 
pel's power, and is convinced that there is 
none other name than that of Christ given 
under heaven among men whereby they must 

be saved. 

J. Ross Stevenson. 



CHAPTER I 



THE SERVANT SENT 



IN THE year 1852 the Government of the 
United States sent an expedition under 
Commodore Perry to the Far East. He 
came to Japan with four ships, manned by 
560 men, and concluded a treaty of com- 
merce between the United States and Japan, 
thus opening that hermit nation of the Far 
East to the light of modern civilization. This 
was the dawn of new Japan. 

About 1870, an American soldier, Cap- 
tain L. L. Janes, came to my country. But 
his coming was entirely different from that 
of the former one. He was not sent by 
the United States Government, but was in- 
vited by the Japanese Government to teach 
military tactics to her subjects. 

In those days Japan was divided into 
about three hundred small provinces, each 
having its own prince or lord, and each 
prince having an army of his own to fight 
with other princes. One of these feudal 
princes of the southern island, called Kyu- 

9 



10 Kanamori's Life-Story 

shu, was quite an ambitious man. He 
schemed to have a strong army, which was 
drilled in quite up-to-date, modern military 
tactics of the "Western Nations," as the 
Japanese called the countries of Europe and 
America. For this purpose he engaged Cap- 
tain Janes, who was a graduate of the West 
Point Military Academy, and a captain in 
the Union Army, and was said to have 
fought four years in the Civil War, to come 
to his province and found a military school. 

Meanwhile, this prince had selected about 
one hundred boys from among his own 
subjects, by a special examination, and put 
them into this military school. Thus the 
school was started. But soon after this a 
great political change took place in Japan, 
by which all the feudal lords of the country 
restored their territories to the Imperial 
Government, the whole country now being 
ruled by one supreme head, the Emperor of 
Japan, and all the provincial armies were 
dispersed. There being no longer any need 
of a provincial military school, this one was 
changed in character, and became simply an 
English school, where Captain Janes taught 
for seven years. 

In this connection I must tell you how God 



The Servant Sent 1 1 

in his providence turned this school, origin- 
ally intended for the training of military 
officers, into a nursery for Christian work- 
ers. It was a wonderful providence, indeed, 
by which God raised up many "children unto 
Abraham" out of these rude stones. 

Captain Janes was not a missionary, and 
had no connection with any mission board in 
America. But he was an earnest Christian, 
rilled with a strong desire to lead to Christ 
those boys who came under his instruction. 
His wife, too, who was a daughter of Doctor 
Scudder, an early missionary to India, was a 
praying woman. I was told by her sister, 
and her brother, Dr. Doremus Scudder, when 
they came to my country as missionaries long 
years after this, how in those early days Mrs. 
Janes used to spend many nights in prayer 
with tears. 

In the beginning Captain Janes could not 
talk much about Christianity, because he did 
not know the language. He could not speak 
Japanese at all. He did not even at- 
tempt to learn Japanese. He used English 
alone from the very beginning of his teach- 
ings. When he taught the alphabet to his 
boys he spoke English to them. Nobody 
could understand him. He did not employ 



12 Kanamori's Life-Story 

an interpreter, because he did not like the idea 
of having a go-between with his students. 
He tried from the first to come into direct 
contact with his pupils, and to inspire them 
through his own personality. And he did 
inspire them. The boys were fascinated and 
captivated by his unique personality long 
before they were converted to his religious 
faith. 

In the third year of his teaching, when the 
older boys began to understand him and he 
could talk with them in English, he began to 
talk about Christianity. He could not teach 
Christianity in the school. It was not a 
mission school, and to teach Christianity was 
not his object in coming, but he offered to 
teach us the Bible, if we would go to his 
house Saturday evenings. And he gave us 
several copies of the English Bible. At first, 
out of mere curiosity, a fewof the older boys 
went to read the Bible with him every Satur- 
day evening. But the Bible was a strange 
book to us, and we could not understand it 
at all. Also, Captain Janes had a very pecu- 
liar way of teaching the Bible. He did not 
explain much, nor argue much with his stu- 
dents ; but from the very beginning of the 
Bible reading he asked us to commit to mem- 



The Servant Sent 13 

ory certain passages, such as John 1 : 1-18, 
and 3 : 1 -21, and we did so out of sheer re- 
spect for our revered teacher. I have for- 
gotten almost everything I heard in his Bible 
class, but these Scripture verses still remain 
in my memory. 

Then in addition to this Bible reading, 
Captain Janes began to preach every Sunday 
morning in his own parlor. Though he had 
no theological training he used to preach fine 
sermons, and very long ones, often two or 
three hours at a time. It may be that I 
learned my three-hour sermon from him. 
But as he was an eloquent speaker we were 
much impressed by his Sunday morning 
preaching. One day when he was preaching 
on Paul and his great missionary work, he 
suddenly turned to me and said, "What do 
you think of this man? Is it not a glorious 
thing to imitate such a great man as the 
Apostle Paul?" From that time the name 
of Paul became a part of my name. Through 
his preaching, about a dozen boys of the 
school were converted. This was in the 
summer of 1875. 

After we were converted we became very 
much interested in reading the Bible. But 
while the school was in session we could not 



14 Kanamori's Life-Story 

get much time for it, because we were so 
pressed with our daily lessons. So when the 
winter vacation of that year came, a few of 
the Christian boys remained in the school, 
instead of going back to their own homes to 
enjoy the holidays. Our purpose in staying 
in the school was to read the Bible and 
pray together. During this vacation we 
tried to put aside all other books, and to 
read the Bible only. In those days we had 
no Japanese Bible. We had only the English 
Bible, which our teacher gave us. We had 
no commentaries to explain the difficult pas- 
sages, nor a Bible dictionary to consult. But 
we spent the whole time of this vacation in 
reading the plain English Bible. We read 
mostly the Four Gospels, the Acts of the 
Apostles, and the Epistles to the Romans. I 
remember how we enjoyed this Bible read- 
ing. We almost devoured the Book, just as 
young people nowadays devour their sensa- 
tional novels. 

This Bible reading was the preparation 
for a powerful revival which soon broke out 
in that school. This was the first revival in 
modern Japan, or rather it should be called 
the first outpouring of the Holy Spirit, be- 
cause there was nothing yet to revive. We 



The Servant Sent 15 

did not know that it was a revival of reli- 
gion. We had neither heard nor read of 
such things. We had not seen a single 
missionary. No missionary had ever vis- 
ited that part of the country. We were so 
ignorant of the Christian world outside of 
us that we did not even know the modern 
institution of church and pastor. We did 
not know that the minister who preaches the 
Gospel can be supported by the church. We 
thought if we were going to preach the Gos- 
pel we must do as Paul did, — working with 
our own hands and preaching the Gospel. 
All we knew were Bible truths and Bible 
personages. We knew Jesus Christ and how 
he died upon the cross for us. We knew 
Paul and Peter and John and James, and 
how they were filled with the Holy Spirit 
and what mighty works they did. And we 
boys simply tried to imitate those great 
apostles. 

Without knowing that it was a revival of 
religion, we had it, and that, too, a powerful 
one. It happened on this wise. When the 
winter vacation was over, all the boys re- 
turned to school. These boys were quite 
young. I was one of the oldest among them, 
and I was only eighteen. When the younger 



16 Kanamori's Life-Story 

boys returned to the school, we older boys 
who had read the Bible during vacation were 
now so full of it that we could not help 
talking about it to these younger students. 
These students now became very much in- 
terested in hearing Bible stories, and they 
also began to read the Bible themselves. So 
we formed Bible classes and taught them. 
The whole school was thrown into such a 
fever of Bible reading that, although the 
new term had already commenced, the school 
could not resume its ordinary work because 
nobody cared to read any other book but the 
Bible, Bible, Bible. Everybody was reading 
the Bible, and everywhere Bible classes were 
going on. Consequently, for the whole of 
the first week of the term the regular studies 
were suspended, and the school was given 
over to Bible reading. We thought at one 
time that the whole school of one hundred 
boys was going to be converted at once. 
Conversion after conversion occurred. 
There was a boy about fifteen years of age 
who preached so powerfully among his fel- 
low-students that as a result many were con- 
verted. 

The revival did not confine itself within 
the school walls. We were not satisfied with 



The Servant Sent 1 7 

the conversion of the schoolboys alone. We 
went out of the school, preaching the Gospel 
in our own homes, to our parents, relatives, 
and friends. We even went to our former 
Confucian teachers, and told them the new 
truths we had learned from the Bible. We 
were all Confucianists, and brought up in 
the Confucian school before we entered 
Captain Janes' school. There were quite 
often very hot discussions between those old 
teachers and the newly converted Christian 
boys. But always these boys were able to 
confound those old Confucian scholars. As 
they could not withstand nor gainsay these 
boys' arguments, they were enraged at them. 
One day I called on my old Confucian 
teacher, who loved me as dearly as one of his 
own sons, and I was also very much attached 
to him; but as I told him the new truths 
which I had learned from the Bible there 
arose a hot discussion between us. When he 
saw that I would not obey his command to 
renounce the Christian faith, he was greatly 
enraged, and said, "You must never come 
back again to my house to see me." 

I was almost driven out of his house, and 
I did not see him again before his death. 
But I am happy to tell you that not long 



18 Kanamorfs Life-Story 

after his death his widow became a Chris- 
tian, and one of his grandsons is now the 
pastor of a Christian church. 

In the midst of such a sweeping revival a 
great enemy appeared. Persecution broke 
out, not by the government, but by the fami- 
lies, parents, relatives, and friends of the 
young converts. At the instigation of the 
Confucian teachers, the parents and relatives 
tried to persuade their boys to renounce 
their Christian faith, and to return to the 
Confucian teaching. 

You know that the first missionaries in 
Japan were Roman Catholics, sent about 
five hundred years ago, but the Japanese 
Government, as well as the people, had for 
many centuries bitterly persecuted these Ro- 
man Catholics. Any one who professed to 
be Christian was in danger of bringing cap- 
ital punishment upon himself and his family. 
People looked upon Christians as traitors to 
the country, and feared that they would be- 
come the tools of the foreign nations repre- 
sented by the missionaries. So the Chris- 
tians were looked upon by the country at 
large as very detestable people, dangerous to 
the safety of the country. 

I remember that when I was a little boy 



The Servant Sent 19 

we used to see the Government's notice 
boards set up everywhere with this state- 
ment: "The belief in the evil religion of 
Jesus is strictly forbidden by order." In 
some places, sometimes, the following state- 
ment was added: "If any one knowing a be- 
liever in this religion of Jesus will inform 
the authorities, he shall be rewarded by the 
Government." These rewards were given 
in money. 

My grandfather was an officer of some 
position in our provincial government. At 
one time he was appointed chief officer over 
a large district. It was the duty of such of- 
ficials to examine the religion of the people 
over whom they were placed. For this pur- 
pose he used to call all the people of his dis- 
trict once a year to his official residence. 
The day of such a gathering was counted 
among the great days of the year. It was 
called the "Feast of Picture Trampling." I 
remember my grandfather had a small iron 
crucifix, such as the Roman Catholic priests 
carry with them. This crucifix was put in a 
small box, which was covered with an iron 
grating, so that the figure within might be 
seen from the outside, and this box was 
placed in a small hole dug for the purpose, in 



20 Kanamori's Life-Story 

the middle of a large courtyard, where 
usually the criminals were examined. Then 
the people were called in, one by one, by 
name, in the presence of the Government 
officers, all dressed in their official robes, 
with swords and spears to guard against 
emergencies. The people of each township, 
headed by the mayor, were called in by them- 
selves, and when they came to the place 
where the box was placed they trampled upon 
it and passed on. To this feast all people, 
men and women and even children, were 
ordered to come. When the women came 
into the yard, after they themselves had 
stepped on the box, they put down their chil- 
dren and made their little feet touch the 
crucifix, thus testifying that they were not of 
this religion. If any one refused to trample 
upon the cross he was arrested at once, and 
put into prison on the charge of being a 
Christian. My grandfather had a prison 
in which to put such men. 

Once when I was watching those country 
folks trampling upon the box I asked my 
grandfather, "What is that figure in the box, 
on which these people are treading?" 

He turned to me and said : "Oh, that is an 
unclean worm! if it is not put in that box 



The Servant Sent 21 

and trampled upon by the people, it will 
creep out and do immense mischief to the 
country." 

This was the first time I came in contact 
with the cross of Christ, and I was told that 
it was an "unclean worm." And now, only 
a little over ten years after those days, I 
myself became a Christian. No wonder 
that the parents and relatives should be 
frightened at the prospect of their boys be- 
coming the worshipers of that "unclean 
worm." Fortunately, by this time the gov- 
ernment which had persecuted Christianity 
for so long was overthrown, and the present 
Imperial Government came into power, and 
there was no danger of persecution coming 
from that quarter. But the families tried 
in every way to drive out of their boys' 
heads what they called "the foolish notion 
of believing in an unclean religion" ; but it 
was too late. Christianity had already taken 
such a deep root in our hearts that nothing 
could uproot it. The fire once kindled by 
heaven cannot be quenched by any earthly 
means. Of course there were a few weak 
ones among the believing boys, who fell 
away from the ranks of believers because of 
this persecution. But there remained about 



22 Kanamori's Life-Story 

forty boys with the firm determination to 
hold on to their new faith, even unto death. 

I distinctly recall it now that it was on a 
fine Sunday morning, January 30, 1876, the 
year after our conversion, that these forty 
Christian boys went up a little hill called 
Hanaoka, its literal meaning being the 
"Mount of Flowers," just outside the city 
of Kumamoto, where Captain Janes' school 
was located. At the top of the "Mount of 
Flowers" there was a big old pine tree spread- 
ing out its branches. This pine tree is still 
standing there after half a century of the 
most eventful life of new Japan. Under this 
grand old tree, at the top of the hill, those 
forty Christian boys had a service dedicating 
themselves to God. First they drew up an 
article of dedication, the main meaning of 
which, as I remember it now, was as follows : 
"This day we consecrate ourselves to the ser- 
vice of Christ, and pledge ourselves to preach 
his Gospel throughout the whole empire of 
Japan, even though it means death." After 
the reading of this article each one signed 
his name to it. Then they sang several 
hymns. 

We had no Japanese hymns as yet. We 
knew only the English hymns, which Mrs. 



The Servant Sent 23 

Janes had taught us to sing. Among them 
was that missionary hymn : 

"From Greenland's icy mountains, 

From India's coral strand, 
Where Afric's sunny fountains 

Roll down their golden sand, 
From many an ancient river, 

From many a palmy plain, 
They call us to deliver 

Their land from error's chain." 

Another was : 

"Must Jesus bear the Cross alone, 
And all the world go free? 
No, there's a cross for every one, 
And there's a cross for me." 

Our favorite was : 

"Jesus, I my cross have taken, 

All to leave and follow thee, 
Naked, poor, despised, forsaken, 

Thou from hence my all shalt be. 
Perish every fond ambition, 

All I've sought, or hoped, or known, 
Yet how rich is my condition, 

God and Heaven are still my own 1" 

This hymn exactly expressed our situation 
at the time. Here at the top of the "Mount 
of Flowers" we took up our cross, determined 
to follow Jesus, even unto death. Here we 
forsook all our fond worldly ambitions. 
Heretofore we had dreamed of becoming 
great men of the world, either statesmen or 
soldiers, or business men, perhaps million- 
aires. Human nature is the same everywhere. 



24 Kanamori's Life-Story 

Young people are always dreaming of great 
things, but now we had chosen to become 
"naked, poor, despised, forsaken," for 
Christ's sake. Here we took our firm stand, 
and prepared to face a storm of persecution, 
which was just bursting upon us, to crush 
and overthrow this little band of forty boys. 
Then, as the last act of our dedication ser- 
vice, I offered a prayer of consecration for 
all. Thus armed with power from above 
we descended the hill, singing and rejoicing. 
This was indeed a bold challenge to the ene- 
mies of Christianity. 

As soon as the meeting of the Christian 
boys at the Mount of Flowers was known 
abroad, our persecutors took stronger mea- 
sures. Many of the Christian boys were 
taken out of the school and imprisoned in 
their own homes, or other places, being cut 
off entirely from their Christian friends in 
the school, and subjected to very severe 
treatment, in some cases even to cruelty. 

In the home of one of the boys the mother 
was so grieved over her son becoming a 
Christian that, when she saw no simple per- 
suasion would avail to turn his heart from 
following Jesus, she betook herself to a last 
resort. In the olden days the high class 



The Servant Sent 25 

ladies in Japan carried small swords in their 
bosoms as a means of protection; so now, 
with her sword in her hand, she faced her 
boy and demanded an immediate renuncia- 
tion of his Christian faith. And in case he 
would not do so within twenty-four hours, 
she threatened to commit suicide, to atone 
for the sin of dishonoring her ancestors by 
letting her son become a follower of an "un- 
clean religion." 

It was not a mere threat. The mother was 
in earnest. I called on her that very day and 
begged her to let me see her boy, who was 
one of my dearest friends, just to bid him 
good-bye before we should die. In those 
days we Christian boys, on our side, were de- 
termined to die before we would renounce 
our allegiance to Christ. It was a life and 
death struggle between us and our enemies. 
But when I saw her I trembled, because she 
was in such a determined mood that I felt as 
though I were standing before a dead person, 
pale and ghastly, and she said calmly to me : 

"No, you cannot see my boy, but if you in- 
sist on seeing him, kill me first, and then you 
may see him." 

I said to her, "My aunt, I did not come here 
to kill you, but only to see your boy." 



26 Kanamori's Life-Story 

Thus saying, I left her house with a heavy 
heart, full of fear and anxiety, thinking that 
before the next clay dawned either the mother 
or the son in that home would die. 

Something happened, providentially. I 
cannot now recall what it was, but the mother 
was prevented from committing suicide, and 
her son was saved from renouncing his faith. 
And this same mother, long years after, 
herself became a Christian, and died in the 
faith. 

There were several such cases in the homes 
of these Christian boys. In another home the 
father was so enraged that he came with his 
drawn sword in his hand, and actually at- 
tempted to take his son's life. You know that 
in the olden days the Samurai class, which 
was the warrior class in old Japan, used al- 
ways to carry two swords, one long and the 
other short, and were in the habit of using 
them quite freely. These boys all belonged 
to this Samurai class. 

I was one of the most bitterly persecuted. 
After receiving severe treatment at the hands 
of my relatives for many months, I was 
finally disowned and cast out of my father's 
house. I lost everything except my Eng- 
lish Bible and Bunyan's "Pilgrim's Pro- 



The Servant Sent 27 

gress," which became now my sole posses- 
sions. 

Though they were made to pass through 
the ordeal of much persecution, the Christian 
boys finally gained the victory. Persecution 
could not accomplish the purpose of our ene- 
mies. The more bitterly they persecuted us, 
the more We were confirmed in our faith. 
We used to comfort one another by saying, 
"Is not this the living proof of the truth of 
Christianity? We see right here in our 
midst the perfect fulfilment of the word of 
Christ spoken nineteen centuries ago, 'A 
man's foes shall be they of his own house- 
hold.' " 

This band of forty boys was afterwards 
called the "Kumamoto Band," well known in 
the early history of Christian missions in 
modern Japan. 

Thus far I have told you only one side of 
this story of the "Kumamoto Band." But 
there is another side to it, even more wonder- 
ful than this, which I must not omit. In the 
summer of 1865, just ten years before the 
time of which I am speaking, a young Japa- 
nese arrived in the city of Boston. He had 
left his country a year before, in an American 
schooner. In those days to leave the country 



28 Kanamori's Life-Story 

was almost certain death to a Japanese. But 
the young man dared this certain death, and 
after a year of hardship and suffering in a 
sea voyage he finally reached his goal, the 
land of liberty and enlightenment. He was 
poor and destitute, and was without any 
friends to look after him in this strange land. 
He remained in this helpless condition after 
his arrival for many weeks. At one time 
he was so discouraged that he almost de- 
spaired of obtaining the object of his coming 
to America, and was on the verge of insanity. 
But Heaven did not forsake him. A gener- 
ous and noble-hearted Christian citizen of 
Boston, Mr. Alpheus Hardy, owner of the 
ship in which he had come, hearing of his 
case, took him into his home, and recognizing 
the fine spirit and noble ambition of this 
young man, Mr. Hardy decided to adopt him 
and give him a thorough American educa- 
tion. He was first placed in the Phillips 
Academy at Andover, then was sent to Am- 
herst College, and finally to the Andover 
Theological Seminary to be trained for the 
Christian ministry. 

After ten years of training and prepara- 
tion, this young man returned to Japan, in 
1874, and the next year, 1875, which was 



The Servant Sent 29 

the very year when those Kumamoto boys 
were converted, he opened a Christian school 
under the auspices of the American Mission 
Board in Japan, in the city of Kyoto, the old 
capital. This was Dr. Joseph Hardy Nee- 
shima, a man of God, and the greatest Chris- 
tian leader in Japan. He was filled with a 
burning zeal for the salvation of his coun- 
trymen, and was looking eagerly for like- 
minded young men who would come and join 
him in the great work of evangelizing Japan. 

Here you see again the wonderful working 
of the providence of God. While on one 
hand God was preparing and disciplining 
those forty boys of the "Kumamoto Band" 
by special education under Captain Janes, as 
well as by bitter persecution, he was at the 
same time training this great Christian 
leader of Japan through the kind help of 
Alpheus Hardy in America. Dr. Neeshima 
knew nothing of these Kumamoto boys, and 
they knew nothing of Dr. Neeshima and his 
school. Though entirely unknown to each 
other, we were all in the same Hand, being 
moulded and shaped for the coming work of 
his kingdom. 

In the spring of 1876, when Captain Janes, 
through an American newspaper, heard of 



30 Kanamorf s Life-Story 

Dr. Neeshima and his Christian school, he at 
once communicated with him, and told him 
all about the "Kumamoto Band." It came 
as a great surprise to Dr. Neeshima and his 
colleagues. I was told by one of the mission- 
ary teachers who was with Dr. Neeshima at 
the time that it seemed to them as though the 
forty boys fell down straight from heaven. 
They had never dreamed such a wonderful 
thing was going on in such an obscure part of 
the country. 

On our side it was a great joy and com- 
fort in the midst of persecution to hear of 
such a Christian man and school existing in 
our own country. By the fall of that year 
almost all of the "Kumamoto Band," having 
been driven out of their homes and their 
native province, came to this school of Dr. 
Neeshima, and joined him in his great 
work. Thus was started the first Christian 
college, "The Doshisha University," which 
was destined to become a center of Christian 
education and Christian influence in Japan, 
and from which came the new impulse for 
Christian work in that country, and Dr 
Neeshima became its first president. 

Of the "Kumamoto Band," about fifteen 
boys who had already finished their prepara- 



The Servant Sent 31 

tory education in Captain Janes' school, en- 
tered the theological class, the first in Doshi- 
sha University. For three years they re- 
ceived theological training and preparation 
for the Christian ministry. After gradu- 
ating in 1879, most of these boys went out as 
home missionaries, preaching the Gospel of 
Christ all over Japan, and founding Congre- 
gational churches in many parts of the 
country. 

In Japan the Presbyterian churches now 
have the largest number of believers. Then 
come the Congregational churches, and after 
that those of other denominations. But 
though the Congregational churches come 
second in membership they have the largest 
number and the strongest churches. This is 
due mostly to the work of the "Kumamoto 
Band." From it came forth the most influ- 
ential and foremost preachers and pastors of 
the Congregational churches in Japan. 

One of this band, a graduate of 1879, has 
been now over forty years a pastor of a large 
Congregational church. He is called the 
Bishop of Southern Japan, without appoint- 
ment. Another of this band is one of the 
greatest Christian scholars in Japan, and is 
now the President of the National Sunday- 



32 Kanamori's Life-Story 

School Association. The present President of 
the Doshisha University is also a member of 
this band. After Dr. Neeshima, the first 
President, died, in 1890, four of the presi- 
dents of that university came from this 
band. Not only in the religious and educa- 
tional work, but also in Government service, 
in the House of Parliament, as well as in the 
business world, some of the members of this 
band were able to hold quite important 
positions. 

So you see this "Kumamoto Band" was 
used mightily by the hand of God for 
establishing a Christian testimony in modern 
Japan. And you know now how it came 
about. It was not started by a missionary, 
nor by a minister. It was started by a lay- 
man, by a soldier who had no theological 
training or ministerial experience, and who 
had not come to my country to teach Chris- 
tianity, but to teach military tactics, the Eng- 
lish language and modern science. But as 
a by-product of this layman's work this 
"Kumamoto Band" sprang up and became 
a power in the Christian world of Japan. A 
wonderful working of Providence! In- 
deed, God can use anything as his instrument 
to execute his own purpose. He used a jaw- 



The Servant Sent 33 

bone of an ass in the hand of Samson to de- 
stroy a thousand Philistines. It may be that 
the "Kumamoto Band" and Captain Janes 
were as the jawbone of an ass. 

My friends, do you think that there are no 
such promising young men to be found in my 
country now? Oh, yes, there are the mak- 
ings of "Kumamoto Bands" always and 
everywhere. If you will send out mission- 
aries filled with burning zeal for the salva- 
tion of souls, who will come into direct per- 
sonal touch with young men and women and 
inspire them through their own personalities 
by the aid of the Holy Spirit, you can find 
any number of such bands even now. 

Not only in Japan, but in all the mission 
fields of the world, there are thousands of 
such boys just waiting for some Captain 
Janes to come and form them into a band of 
Christian workers. Therefore the question 
is not whether we can find such "Kumamoto 
Bands" now, but whether we can find such 
Captain Janes'. 



CHAPTER II 

THE SERVANT DISOBEDIENT 

IN MY first chapter I gave a brief account 
of the Kumamoto Band, their conversion 
and dedication, persecution, and victory, how 
they came to Dr. Neeshima's school, how 
they went out again, preaching the Gospel 
and founding Congregational churches in 
all parts of Japan, and how this band was 
mightily used by God for establishing a tes- 
timony to Christ in my country. So far I 
have told the good part of this story. 

But now I must turn to my own part in it, 
because I am to tell you the story of my own 
Christian life. But when I turn to my own 
part I am sorry to say that I cannot give the 
good part only, but I must give the bad part 
too. I was not a good boy, as some of my 
friends were, working faithfully during half 
a century. I was a backsliding, prodigal son 
of my Heavenly Father for many years. My 
life was shipwrecked on the rocks of doubt 
and unbelief. I have nothing to glory of, but 
only to confess my sins and failures. It is 

34 



The Servant Disobedient 35 

not a pleasant thing for a man to speak of 
his own sins and failings. But I think it 
is our duty as Christians to confess our 
sins to one another. So I here wish to dis- 
charge that first duty, and, if possible, warn 
my young friends who are in danger of 
treading the same path, and falling into the 
same pit I did. 

I was the first one of the Kumamoto Band 
who came to Doshisha University, in the 
summer of 1876. There was not a single 
building on the whole University campus, so 
I was connected with that school from its 
very foundation. Also I was a member of 
the first graduating class, of 1879. After 
graduating from this school, I went down to 
the Province of Okayama as a missionary. 
I had no money, no salary, no help. As 
Christ told us, I went to a worthy man, who 
fed and clothed me for the first year of my 
ministry. There was an American Board 
mission station in Okayama, and I worked 
in connection with it, and after a year there 
sprang up a Congregational church of about 
fifty members, and I became its first pastor, 
receiving three dollars and a half for a 
month's salary. But our work was very 
much blessed. Besides the central church 



36 Kanamori's Life-Story 

there sprang up many other churches all 
around, and this province became one of 
the strongest centers of the Christian world 
in Japan. 

Then I was called back by Dr. Neeshima 
to his school as a professor of theology. So 
I came back to my alma mater and assisted 
Dr. Neeshima in teaching, and also in the 
work of the presidency. So, you see, at first 
even I was doing some good work for the 
cause of Christ. I was regarded as one of 
the most promising Christian workers of the 
country at the time. 

Now comes my bad turn. During my stay 
in Doshisha University, as a professor of 
theology I read many books on that subject. 
Among them were the books of German New 
Theology and the Higher Criticism. To me, 
brought up in almost Puritan strictness of 
doctrine and practise, their easy and free 
way of handling the Word of God and in- 
terpreting the doctrines of the Bible was so 
interesting and fascinating that I was com- 
pletely carried away by their cunning argu- 
ment. And my positions in orthodox the- 
ology were thrown down, one after another, 
by those fiery doubts shot from the camp 
of New Theology. I thought I was stand- 



The Servant Disobedient 37 

ing on the rocks of orthodox theology, but 
now those very rocks themselves seemed to 
melt under the heat of modern criticism. 

Finally I became a convert to this new 
doctrine, and its devout follower. Not only 
that, but I became a very zealous propagan- 
dist. 1 began to propagate the new doctrine 
in preaching and writing. I translated Dr. 
Pfleiderer's "Philosophy of Religion" into 
Japanese, under the title of "The Liberal 
Theology-." He was the professor of theol- 
ogy in Berlin University, and was regarded 
as one of the foremost scholars of New 
Theology of the day. I myself wrote a 
book called "Present and Future Christianity 
of Japan." In this book I prophesied that, 
though the present Christianity of Japan was 
orthodox, the future Christianity would be a 
liberal one. Some liberals say that prophecy 
has been fulfilled, but I hope not. At any 
rate, I am sorry to say that this book has led 
astray many young friends, but I am happy 
to say that it is out of print now. This book 
made some stir in the Christian world of 
Japan at the time. 

In those days all the Congregational 
churches were orthodox and evangelical. Of 
course, the Presbyterians, the Methodists, 



38 Kanamori's Life-Story 

the Episcopalians, and the Baptists were 
thoroughgoing orthodox, and Congrega- 
tional ministers were the zealous defenders 
of the orthodox faith. I was looked at as a 
very dangerous heretic, and was almost ex- 
communicated. I could not conscientiously 
stay in the orthodox church, since my the- 
ology so greatly differed from theirs, and so 
I left the Congregational church in order to 
make my position clear to the world; but 
when I left the church I left the Christian 
ministry also. 

I wish to call special attention to this point : 
Why did I leave the ministry when I 
left the Congregational church? Because, 
in the first place, my New Theology and 
Higher Criticism had destroyed my faith in 
the perfect, divine authority of the Bible; 
and in the second place, they had destroyed 
my faith in the perfect deity of Christ. 
When I had lost these two things I had lost 
everything. I could not preach Christ alone, 
and him crucified. I could preach Christian 
theism, Christian morality, and Christian 
sociology. In fact, I could preach all the 
practical side of Christianity, but not the 
central fundamental truths of Christianity, 
Christ and his salvation through the cross. 



The Servant Disobedient 39 

In those days there were many liberals 
who were saying, "You may have your own 
theology in your study, but retain the com- 
monly accepted Christian doctrine in the 
pulpit. There is no need of entering into the 
discussion of theological questions in the 
pulpit, because it is for the common people, 
and not for the scholars." 

But I said : "I cannot use two theologies in 
my ministry, one for myself, and the other 
for the people. I cannot handle the Word of 
God in such a double-handed way. What I 
have learned in my study that I will preach 
in my pulpit." 

But such was quite the common practise 
among the liberals of those days. Not only 
in those days, but even now, there are many 
liberals who are practising these worldly 
counsels of handling the Word of God 
cunningly and deceitfully. They are pro- 
claiming from their pulpits, not the salvation 
of souls by the blood of Christ, but only what 
they call social salvation, moral uplift, and 
world reconstruction by the example of 
Jesus of Nazareth, thus hiding their skep- 
tical theology and agnostic philosophy under 
the cloak of practical Christianity. 

Some liberal churches invited me to come 



40 Kanamori's Life-Story 

to their side and help to spread the liberal 
Christianity in Japan. But I declined all 
invitations. I thought if social reform and 
moral uplift are the only work of the Chris- 
tian ministry, and not the salvation of souls 
by the blood of Christ, there is no need of my 
staying in it any longer. Such social service 
could be rendered out of it just as well, if not 
better. So I left the ministry, and joined a 
politico-social reform campaign in my 
country. Now I became a political and social 
reformer, and in this capacity spent more 
than twenty years. Thus I squandered away 
the best portion of my life in unprofitable 
worldly pursuit; thus my life was ship- 
wrecked in the midst of my life-work, and 
thus I turned away from Jesus Christ, whom 
I had found seventeen years before in such a 
wonderful manner, and to whom I had 
pledged my allegiance at the top of the 
Mount of Flowers. The purpose of the 
Devil, which could not be accomplished by 
bitter persecution, had been now accom- 
plished by the help of the New Theology and 
Higher Criticism. This is the Devil's way of 
working. When he cannot gain his object 
by sword or fire, he resorts to an entirely 
different method. 



The Servant Disobedient 41 

Now let me tell how the study of 
Higher Criticism and New Theology de- 
stroyed my evangelical faith, and what a 
baneful influence they exerted upon my 
spiritual life, and how they finally dragged 
me down to the depths of doubt and un- 
belief. But before going farther, I must ex- 
plain what I call Higher Criticism and New 
Theology. 

When I addressed a body of theological 
students in a certain seminary where the 
New Theology and Higher Criticism are be- 
ing taught now, I told them plainly what 
havoc this New Theology and Higher Criti- 
cism have made in my Christian life, and how 
they are sapping the very life of the Chris- 
tian churches at present, and I warned them 
sincerely against this misleading, dangerous 
teaching. 

After the address, one of the professors 
who heard me came and asked, "What do 
you mean by 'Higher Criticism'? Do you 
mean by it the destructive Higher Criticism 
only, or do you include even the constructive 
Higher Criticism?" 

I answered him : "I don't know. It is 
very difficult to draw a line between 'de- 
structive' and 'constructive' in the so-called 



42 Kanamori's Life-Story 

modern Higher Criticism. But all criticism 
which destroys faith in the perfect, divine 
authority of the Bible I call Higher Criti- 
cism, and all theological teaching which de- 
stroys belief in the perfect deity of Jesus 
Christ I call New Theology." 

These are the definitions of these two 
terms which I use in this book. Of course 
there are all grades of Higher Criticism and 
New Theology, ranging from the mildest, 
almost touching the border line of evan- 
gelical faith, down to the very deadliest, 
which never ceases blaspheming Christ and 
the Holy Scriptures; but whether they are 
mild or exxtreme, these doctrines are a real 
poison to the Christian faith. Not only did 
I almost kill my spiritual life by absorbing 
such poisons into my own system, but also 
by introducing such poisons into the Japa- 
nese churches, I did great damage to the 
cause of Christ in my country. 

A friend has asked me whether I still feel 
the evil effects of the study of such books on 
my spiritual life. 

I answered him, "Yes. If you once absorb 
poison into your system it is very hard to 
get entirely rid of the evil." 

He also asked me whether it is wise for 



The Servant Disobedient 43 

one to read such books in order to know our 
opponents' positions. 

"Yes," I said. "Sometimes it is necessary 
for us to study books of this kind in order 
to find out their fallacies and untruths." 

But even then we must be very careful not 
to be poisoned ourselves. It is sometimes 
necessary for the student of chemistry to 
enter the chemical laboratory and handle 
deadly poisons, in order to make important 
experiments, but at such times the student 
must take as perfect precaution as possible 
not to take the poison into his own body 
and die. 

In the same way, when you are going to 
make experiments with these poisonous doc- 
trines of the enemy of the Gospel, you must 
take perfect precautions not to absorb their 
poisons, as I did. Moreover, I like to caution 
my orthodox brothers and sisters against 
handling these poisonous books except under 
the urgent necessity of making important ex- 
periments. Though we have to provide 
deadly poisons in our chemical laboratories 
for the purpose of experiments, it is not at 
all necessary or advisable to put them in our 
kitchens and dining-rooms ; no, it is not wise 
to handle them too often. 



44 Kanamori's Life-Story 

However, I am not going to discuss at 
present the question of New Theology. I 
am simply going to show you how baneful 
and destructive was its influence upon my 
own spiritual life. That is all I intend to do 
here. 

Some of the professors of New Theology 
said to me, after hearing my lecture, "You 
have the facts which no theory can refute." 
Yes, I have the facts, or rather I myself am 
the fact, and I am going to give this fact, 
and not theory, or argument. Now let me 
proceed to tell the processes and steps by 
which these studies destroyed my evangelical 
faith. 

I was a lover of the Bible. I loved it and 
revered it as the Word of God. I was con- 
verted by reading the Bible. I believed the 
Bible was the Word of God, given by the Holy 
Spirit through the holy men of old; that the 
Bible contained truth only, and no error. The 
Holy Spirit cannot be the author of error. 
God cannot make mistakes. I believed, there- 
fore, that all the historical facts of the Bible 
were true facts, and all the biographical nar- 
ratives true narratives, and not made up by 
men, and all the Biblical heroes true persons, 
and not fabulous ones. I believed that its 



The Servant Disobedient 45 

doctrines and teachings were all true, good, 
and perfect and "profitable for doctrine, for 
reproof, for correction, for instruction in 
righteousness." In fact, I believed that the 
Bible was a perfect revelation of the will and 
wisdom and love of God, that we have only 
to dig into it and find out the precious truth 
of its deep meaning, and honor it by belief 
and obedience. If I found any difficult pas- 
sage in the Bible, which I could not under- 
stand, or reconcile with my reason, I always 
put the blame of the doubt upon my own im- 
perfect intellect, and believed that the Bible 
was all right, though I could not understand 
it. Thus I believed in the absolute divine 
authority of the Bible, and on this divine 
Book, as on the rock of ages, I built my faith 
in Christianity as the absolute religion. Not 
a religion, but the religion of the world. 

Now came the higher critics and said, 
"No," to all of these my beliefs in the Bible. 
In the first place, they said, "the Bible is not 
the Word of God, given through the Holy 
Spirit, in any such sense as you have believed. 
The Bible is a book written by men, just as 
all other books are written. Therefore the 
words contained in it are not the words of 
God himself, but the words of men, perhaps 



46 Kanamori's Life-Story 

pious men, good men, devout men, and re- 
ligiously-minded men. But they are all men 
and nothing more. And as all men are liable 
to make mistakes, and are apt to invent sto- 
ries, and manufacture the facts, so the Bible 
contains many untrue narratives, and made- 
up stories. Many of the historical person- 
ages of the Bible are imaginary heroes and 
not true persons. Moreover, the doctrines 
propounded in the Bible are not all sound 
doctrines. Some are quite unsound. The 
teachings of the Bible are not all wise and 
profitable, and some are not applicable to 
modern times at all. They may have been 
good enough in the dark ages of the ancient 
world, but are not suitable to this modern 
age. So the Bible does not contain truth 
only, but it contains error also. 

"In fact, the Bible is a mixture of truth 
and error, good and bad, wise and unwise. It 
contains myths, legends, and fables, just as 
all the so-called sacred books of the world 
religions contain such a mixture. The Bible 
must in many cases be interpreted allegori- 
cally and figuratively, deducing only moral 
and spiritual lessons. You must not swallow 
everything in the Bible as true, but must 
make careful discrimination. You must sep- 



The Servant Disobedient 47 

arate what is true from what is untrue, and 
what is good from what is bad. You must 
search and find out for yourself what part of 
the Biblical history is authentic, and what 
part of it is not, who are the true persons, 
and who are the imaginary ones, using rea- 
son and common sense, just as when reading 
all other books written by men." This is 
what I was taught by Higher Criticism and 
New Theology. 

According to my orthodox faith I had 
looked upon the Bible as the perfect, revealed 
Word of God, and as a supreme Judge sitting 
on the bench giving an infallible judgment 
upon all matters pertaining to the spiritual as 
well as the moral welfare of man. This 
judgment I had looked upon as final, with no 
one to dispute it. I sat before the Bible as a 
client or petitioner waiting for a final de- 
cision. 

Now came Higher Criticism and turned 
everything upside down and said, "No, you 
are not the petitioner, you yourself are the 
judge. You must sit upon the bench of the 
supreme judge and pronounce your judgment 
upon the contents of the Bible, as to whether 
it is true or untrue, good or bad, applicable 
or inapplicable. The Bible, as all other 



48 Kanamori's Life-Story 

books, must become a petitioner before you, 
and your reason." 

So you see the Bible was in this way 
dragged down from the seat of the supreme 
judge to the place of the petitioner, and man 
with his reason and common sense was ex- 
alted to the seat of the judge. 

What authority can such a Bible have over 
a man when he has to choose from its con- 
tents whatever seems good or suitable for his 
purpose, and whatever does not seem so he 
has a right to discard ? Do you think such a 
Bible can command us to "meditate therein 
day and night," and "turn not from it to the 
right hand or to the left"? What becomes 
of those precious promises of God in the 
Bible if they are not the word of God in a 
true and exact sense? In the Old and New 
Testaments there are more than thirty thou- 
sand promises, and they have been life and 
joy and strength to Christians for nineteen 
centuries. But if these are not really the 
promises given by God himself, but only the 
opinions and conjectures of human beings, 
how can we trust them? Do you think we 
can build the absolute religion of the world 
upon so fickle and unstable a foundation as 
this? The Bible of the Higher Critics is not 



The Servant Disobedient 49 

rock, but sand, and a house built upon it must 
fall, and great will be the fall thereof. 

Now they have dragged the Bible down to 
the level of the sacred writings of other 
world religions, such as the sacred books of 
the Brahmans, the legendary stories of Sha- 
kamuni, the Koran of Mohammed, and 
others. The religion of the Bible must then 
become one of these world religions founded 
by men. So Christianity also must share 
the fate of all other religions of the world. 
Once you have dragged Christianity down to 
a level with other religions of the world, you 
cannot save it alone amidst the wholesale de- 
struction of all these superstitious world re- 
ligions by the fires of modern civilization. 
And I believe the sooner they are destroyed 
the better it will be for mankind. And 
Christianity, according to New Theology, 
must share their fate sooner or later. 

In Christian lands we see many who, 
while embracing such destructive views of 
the Bible and Christianity, are yet holding 
on to Christian practise, not as a result of 
their own thinking, but as a result of time- 
honored customs, life-long habits, and early 
training and education in the Christian 
homes, Christian institutions, and Christian 



50 Kanamori's Life-Story 

society in which they were brought up. They 
are like men who, when thrown into a deep 
well, instead of going down straight to the 
bottom, cling to the stony sides, or hold on 
to the ropes, and so are prevented from 
dropping at once to the bottom. But Chris- 
tians newly converted, in a heathen land, 
having no such Christian homes or institu- 
tions to cling to, when thrown into the well 
of doubt and unbelief, will go straight to the 
bottom. We are standing only upon our 
own thinking, and if that thinking goes 
wrong, we shall fall at once and be drowned. 
At least I fell to the bottom. I could not 
hang on the walls midway. I did not hesitate 
to declare in my book that if Christianity is 
one of the religions of the world, like 
Buddhism and Mohammedanism, then it 
must share the common fate of all these re- 
ligions. They may have been all right, and 
have done their work in their own time and 
in their own field, but now they will not be 
able to withstand the test of the twentieth 
century civilization. In this melting pot of 
twentieth century civilization all the world 
religions will be melted together and a new 
religion, which is neither Buddhism nor 
Christianity, neither Brahmanism nor Mo- 



The Servant Disobedient 51 

hammedanism, but which discards all the bad, 
and retains only the good, of those religions, 
will arise. In fact, a new eclectic religion 
will arise out of the chaos of the old religions 
of the world. 

You may say, perhaps, that this is an arro- 
gant and extravagant position to take. Yes, 
it is arrogant and extravagant, but it is the 
natural and logical conclusion to which 
Higher Criticism and New Theology will 
lead their devout followers in heathen lands. 
There are many such now, but they do not 
express their skeptical position as plainly and 
bluntly as I have done here. 

It is a common saying among the educated 
heathen that all religions have the same goal, 
and are like the mountain paths leading up 
to the same top. Some go up from the east, 
and others from the west, some go up from 
the north, and others from the south, but they 
all lead you to the same top, and when you 
get there you find no difference ; whichever 
path you have taken you are at last at the top 
of the mountain and enjoying the fine view. 
If that is so, may it not be better to destroy 
all the crooked old narrow paths, and build 
one new, good road, on which people can 
drive their automobiles up to the very top? 



52 Kanamori's Life-Story 

Even though Higher Criticism and New 
Theology may not lead you to such a radical 
conclusion as this, yet they will certainly do 
away with the claims of the Christian re- 
ligion to be the only true religion of the 
world, and will make it only one of the world 
religions. If Christianity has to exist in this 
world side by side with all other religions, 
possessing only one portion of humanity, 
while conceding the rest of it to other reli- 
gions, it can never claim absolute allegiance 
from the people of the whole world. 

According to the New Theology the work 
of foreign missions is not to convert the 
heathen, nor to save them from sin and error, 
but only to introduce Christianity to them as 
one of the religions of the world. I heard 
some liberal missionaries making such state- 
ments as this when they were preaching in 
heathen lands: "We missionaries did not 
come to you to ask you to throw away your 
own good religion which you have believed 
in for so many centuries, and to be converted 
to our religion, but we came here simply 
to unite the good in our religion with the 
good in yours. The good in your religion 
we Christians desire to learn, but Christianity 
also has good teachings which would cer- 



The Servant Disobedient 53 

tainly be of profit to you. So we mission- 
aries have come to unite the best in all relig- 
ions for the upbuilding of common human- 
ity, not to impose our religion upon you, and 
make you give up your own religion/' These 
men call themselves modern missionaries, and 
are entirely different from the old ones who 
went to heathen lands to convert the people, 
and to save them from sin. They call the 
earlier missionaries old-fashioned, out of 
date. But if this is true, these new mission- 
aries are not the messengers of God, but reli- 
gious traders, and religious trade is not a 
profitable thing at all. I am afraid if such 
is the case the missionary enterprise will 
cease to exist, and the heathen world will be 
left in darkness and sin. 

The New Theology says again, "Oh, don't 
bother about the Bible too much. We don't 
care nowadays whether men believe in the 
inspiration of the Bible or not, or what kind 
of inspiration they hold, total or partial, ver- 
bal or moral. One man believes the Bible 
contains truth and no error. Another man 
thinks it contains both truth and error. We 
don't care about those things. To be too 
much concerned with these things was the 
old-fashioned religious belief. Christianity 



54 Kanamori's Life-Story 

does not stand on the inspiration of the Bible. 
It stands on the unique personality of 
Christ. As long as we hold on to Christ 
there is no danger for Christianity." 

Very well; it may be so. Christ is our 
sure foundation. Christianity must stand on 
this rock of ages. But may I ask a question 
here? Who is this Christ? Who is this 
unique personality on which you try to stand 
as on the sure foundation? Is Christ God, 
or man ? Is he the second person of the Trin- 
ity, co-equal and co-eternal with the Father 
himself? Is he "the only begotten" Son of 
God, who was in the bosom of the Father 
from "before the foundation of the world," 
and who came down to this world and became 
flesh himself in order to save this lost world? 
Is he the Word of God who was "in the be- 
ginning," and "was with God," and who was 
God himself, and by whom all things were 
made, and "without him was not anything 
made that was made" ? In a word, is Christ 
the Creator or a creature, infinite or finite? 

To these blunt questions New Theology 
has no other answer than "No!" Christ, 
according to New Theology, is not God, 
but man. He is not the Creator, but a crea- 
ture. He is not infinite, but finite. He may 



The Servant Disobedient 55 

be a godly man, or a man filled with God, or 
the Spirit of God, but still man, and not God. 
He may be the greatest, wisest, and holiest 
man among men, but still he is a man, and 
not God. New Theology may exalt Christ as 
high as possible. It can never exalt him to 
the throne of God. Between God and man 
there is an infinite distance, and no goodness 
or greatness or holiness of mere man can 
ever bridge this distance. If you look up 
from the plains below to the top of a very 
high mountain, you see its peaks almost 
touching heaven, or kissing the blue sky 
above, but if you climb the mountain and 
stand on that summit you find the distance be- 
tween the mountain top and the blue heaven 
above is just as great as when you were 
standing on the plain below. Though a man 
could ever attain to such a height of great- 
ness, holiness, and goodness as to seem to the 
common eyes almost beside God himself, yet 
in reality he is as far from God as we com- 
mon folks are. 

But men are not a whit nearer to God 
by their own greatness and goodness, so you 
see that though New Theology may exalt 
Christ as high as it can, yet it cannot raise 
him to God himself. Their Christ must 



56 Kanamori's Life-Story 

stand always among men on this earth. Ac- 
cording to its teachings, the Christ of God is 
gone, and only a human Jesus remains, the 
greatest, highest, noblest, and holiest man 
among men. As such he is brought down to 
the same level as Confucius, Shakamuni, 
Mohammed, Socrates, and multitudes of the 
holy men of the world. Can Christianity 
stand on such a human Christ as this as its 
sure and unshakable foundation? Is this 
human Christ the rock of ages on which we 
can build the structure of the whole Chris- 
tian religion ? 

A religion which has been founded by man 
can by no means be the absolute religion of 
the world. If it is human in its origin it 
must be human all the way through, and it 
must share the fate of all other human re- 
ligions. 

But here comes another exhortation from 
the camp of New Theology. "Don't trouble 
yourself too much about the nature of Christ, 
— whether he is God or man. Some think- 
that Christ is God, and others think that he 
is man. Some think that Christ was born 
miraculously of a virgin, conceived by the 
Holy Ghost ; others think he was the real son 
of Mary and Joseph, born in the same way as 



The Servant Disobedient 57 

their other sons and daughters. Some say 
he rose from the dead after three days, and 
others say that he did not rise, and that what 
the Bible states as the resurrection of Christ 
was a mere vision, seen by his devout but 
ignorant and superstitious disciples, as a re- 
sult of their own imagination. Thus we have 
all kinds of views about the nature and the 
person of Christ, each preferring his own 
view. In the olden time Christians laid 
great stress on these beliefs, but nowadays 
we pass over those things and don't make 
much fuss about them. We don't care much 
which way the people think about the nature 
and person of Christ, whether he is God or 
man, if we only love him and obey him with 
our whole heart. The supreme love and ab- 
solute allegiance to our Lord are the only 
essentials which we should always hold up as 
the life of our Christian faith. If we hold 
fast to these truths then we can safely let go 
such non-essentials as the Virgin Birth and 
the Resurrection." 

Thus we are exhorted by New Theology 
to love Jesus supremely and obey him abso- 
lutely, regardless of our belief about the per- 
son and nature of Christ. These exhorta- 
tions sound very plausible, and seem to make 



58 Kanamori's Life-Story 

the new doctrine more spiritual and practical 
than the old-fashioned orthodox belief, 
which made so much of the nature and per- 
son of Christ. At the present day we hear 
such statements even from the pulpits which 
are called evangelical. And many people are 
deceived by the very plausibleness of this 
position, because they seem to be laying more 
stress upon the practical side of Christianity 
than upon the intellectual definition of the 
terms of the Christian doctrine. I was one 
of those who were deceived by this teaching, 
and was finally led away from the path of 
the truth. 

Let me show how such unsound teaching 
of the essentials of Christian doctrine as 
denying the deity of Christ will exert its 
baneful influence upon the mind of the be- 
liever, especially upon the mind of the newly 
converted Christian in a heathen land. Be 
sure that the belief in the deity of Jesus 
Christ is not one of the non-essentials of the 
Christian doctrine, as those New Theolo- 
gians try to make us believe, but it is the very 
life and essence of Christianity. If you take 
away this belief from the Christian faith it 

will die. 

In the first place, to speak plainly, do you 



The Servant Disobedient 59 

think that we can love Jesus Christ supremely 
if he is not God, but man? What is supreme 
love? Is it not a true, living, personal 
love? But if Jesus Christ was a mere man, 
born of Mary and Joseph, just as all other 
men were born, then he must have been dead 
for nineteen centuries. And if he is not 
risen from the dead, can we love supremely 
such a dead man? We sometimes say that 
we love such and such great men of history, 
such as Washington and Lincoln, but in this 
case we mean we love their memory, not the 
persons themselves. But we cannot love 
them as we love our fathers, mothers, wives, 
and husbands, who are really living among 
us now. We cannot have the warm, living, 
personal love for those historical personages 
that we have for those who are living right 
among us. What is that supreme love which 
true Christians cherish toward their Saviour? 
Is it a loving memory, or true personal, living 
love ? To the true Christian is not Jesus the 
ever-living and ever-present personal Sav- 
iour? Do we not love him more than father 
or mother, wife or husband ? Surely we love 
him as a person, and not as a beautiful char- 
acter who once lived upon this earth, and 
who is pictured for us by his biographers. 



60 Kanamori's Life-Story 

I once listened to an eloquent preacher of 
New Theology who pictured the character of 
Jesus before his audience as a perfect model 
in all respects — holy, righteous, kind, lov- 
ing, gentle, meek, humble, patient, strong, 
brave, and so on. It was a most exquisite 
portraiture of human character. But all the 
while I was listening I felt as though I was 
standing before a marble statue, beautiful 
to look at, but cold and lifeless. He was not 
introducing a living Saviour to his audience, 
but only showing them that there was such 
a good man who once lived upon this earth, 
and who had this beautiful character. That 
was all. This Jesus may have had such deep 
love for his disciples who were contempo- 
rary with him, but he could not have loved 
you and me, because he could not have known 
us at such a distant time. He was a man of 
nineteen centuries ago. This preacher was 
praising the character of Jesus just as the 
novelist praises his heroes. By listening to 
such a painting of the character of the human 
Jesus how can we feel true personal love 
toward him ? True and supreme love comes 
from the living and direct touch of heart 
with heart, as a fire flashes by the friction of 
steel and flint. 



The Servant Disobedient 61 

When I lost my faith in the deity of our 
Lord Jesus Christ as my ever-living, per- 
sonal Saviour, I lost my supreme love for 
him also. Henceforth I regarded and hon- 
ored him as a historical personage, perhaps 
the holiest and greatest and best of all men 
who ever lived on this earth. But that 
warmth and joy of the living, personal love 
to the living, personal Saviour were all gone, 
and my Christian faith became dead and cold, 
or rather it should be said that it became 
simply an intellectual appreciation of the 
beautiful character of an old sage. 

As to allegiance to Christ, do you think 
you can require of any man such absolute 
allegiance to a mere man, though he may 
have been the greatest and best that the world 
has ever produced? My orthodox faith 
taught me that I should obey Jesus because 
he is my Creator as well as my Saviour. In 
the first place, as God he created me, and then 
as Saviour he came down from heaven and 
died upon the cross to save me, but he rose 
again from the dead, and now sits at the 
right hand of his Father, making intercession 
for me, and he will come again to rule the 
whole world. Since Jesus is my living and 
personal Saviour, I must obey him abso- 



62 Kanamorfs Life-Story 

lutely and unreservedly. I must love him 
more than father or mother, son or daughter, 
or even my own life itself. I must sacrifice 
my life for him. But if he is not such a 
Saviour, but a mere teacher who gave us wise 
precepts and doctrines, who led a beautiful 
life long years ago, and who died at last upon 
the cross at the hand of his enemies, what 
right have you to ask absolute allegiance 
from me who have no relation at all to him ? 
There have been many great and good men in 
this world. Confucius, Socrates, Shaka- 
muni, and all other founders of the world re- 
ligions were more or less great, and we are 
indebted to them for their teachings and pre- 
cepts and inspired by their fine examples. 
But no one thinks of demanding from us 
absolute allegiance to these great men, or 
asks us to sacrifice our lives for them. 
Thus, with the downfall of the belief in the 
deity of Christ, the authority of Jesus Christ 
as a divine Master must go also. 

One of the glories of Christianity is that 
we have had such a multitude of martyrs for 
the cause of Christ during the nineteen cen- 
turies of its existence. Do you think that a 
man would face unflinchingly the blazing fire 
of persecution simply on the strength of his 



The Servant Disobedient 63 

belief in Jesus as a great moral teacher? 
Would frail women have calmly faced those 
roaring lions approaching slowly but surely 
to tear them to pieces with their cruel claws, 
merely on the strength of the belief that by 
Christ's humane teaching womanhood was 
lifted up to the same level with manhood? 
It was only in the strength of a belief that the 
living Saviour was right at their side with 
his outstretched arms to catch and carry 
them straight into the bosom of our heavenly 
Father that the martyrs braved the fire and 
sword. If such unsound doctrine as the 
liberals are now teaching had prevailed at the 
beginning of the introduction of Christianity 
into the world, there would have been no mar- 
tyrdom for the Christian faith, and Chris- 
tianity must have ceased to exist long ago. 

Thus by the study of New Theology and 
Higher Criticism all belief in the fundamental 
doctrines of Christianity were destroyed one 
after another, and I was again left to my for- 
mer self. I was introduced into the Chris- 
tian religion by the front gate of orthodoxy, 
and led out of it by the back gate of New 
Theology into my old heathen doubt and 
unbelief. 

The enlightened heathen hold the same 



64 Kanamori's Life-Story 

view as the liberals with regard to the Bible 
and Christ. They also believe that the Bible 
is a good book, but that it contains both truth 
and error. They too believe that Jesus was a 
great and good man, but a man only, and not 
God. So these enlightened heathen are 
standing on the same ground as the liberals, 
and there is no need of going to them and 
teaching them the doubts and unbeliefs they 
already have. 

By this time my vision of the future world 
and eternal life became very vague and ob- 
scure. The unseen world became now very 
misty and foggy. I could not see clearly, and 
so I was shut up to this world. I thought, 
"Let the future take care of itself; my con- 
cern is in this world alone." Thus I became 
a man of the world. Now my philosophy 
was to be healthy, wealthy, happy, and 
good. To have a strong body, a comfort- 
able living, a happy home, and a good 
reputation in this world is enough for any 
man. It was not my theory only, but I 
put it into practise as much as I could, and 
I attained my objects pretty well, except for 
the second one. I had a good wife and nine 
children, all well and good, and a happy 
home. I was strong and healthy, and was 



The Servant Disobedient 65 

quite popular, and was regarded as one of 
the most successful social reformers in my 
country. I was not so selfish as to think only 
of my own happiness, but I tried to make 
other people happy also. I became a preacher 
of thrift and economy; and during twenty 
years I was engaged in teaching the gospel of 
saving, not souls, but money. I traveled all 
over the country, from one end to the other, 
and delivered several thousand lectures on 
the subject of economy and saving. During 
this time I think I preached the doctrine of 
saving to over five million people. I 
am known, even now, in Japan, more as a 
preacher of saving money than a preacher of 
saving souls. I think I have done some little 
good in this respect to the people of my own 
country, and I believe the government, as 
well as my people, recognize this fact. I was 
quite satisfied with my worldly success, not 
knowing that such satisfaction is the most 
dangerous menace to a man's spiritual life. 

But all this was simply the outward ap- 
pearance. If you look a little deeper into the 
matter, you will soon find out what a dread- 
ful state a backsliding man can come into. 
At first it was a matter of intellectual doubt 
and unbelief. I was shaken in my mind by 



66 Kanamori's Life-Story 

the arguments of New Theology. But the 
work of the Devil did not stop here. I was 
now shaken morally and spiritually. This 
moral shaking made most dreadful havoc in 
my spiritual life. Sin crept in, and I was 
made a captive again. Oh, what a wretched 
man 1 was in those days of backsliding! 
Even to think of those days gives me unen- 
durable pain. I strayed so far away that even 
my friends lost their hope of my returning. 
Yet there were two women, one an American 
and the other a Japanese, who, I was after- 
ward told, were praying for me without 
ceasing during those twenty years of my 
prodigal life. God in his faithfulness 
watched over me during all those years, and 
finally brought me back to fellowship with 
himself. He will never forsake those he has 
once redeemed. 

Between the Bible of the orthodox faith 
and that of New Theology there is the dif- 
ference of heaven and earth. One is heav- 
enly, divine, and holy; the other is earthly, 
human, and therefore unholy. One is the 
God-given, infallible standard by which we 
measure all our conduct; the other consists 
of rules and regulations given by men, which 
we may use or not, as we may please. One 



The Servant Disobedient 67 

is the Master whom we must obey absolutely, 
the other is the servant whom we may employ 
or not. One is an inexhaustible mine of eter- 
nal truth stored up by God; the other is a 
shallow pit dug by men. One is the living 
oracles of God; the other, dead documents of 
ancient wisdom. The Bible in the hand of 
New Theology has become an entirely dif- 
ferent thing from that of the true Christian 
faith of the nineteenth century. It has en- 
tirely lost its divine authority, and therefore 
its teachings and commandments have no 
more binding power than mere human in- 
struction. 



CHAPTER III 

THE SERVANT RESTORED 

ONE of my missionary friends in Japan 
asked me to write a tract on the prodi- 
gal son. I told him I could not do it, because 
it would be just like writing my own story. 
How can I write such a shameful story? 
But now I would like to tell you a little 
about it, and show you how patient and long- 
suffering was my Saviour toward such a 
poor, erring child as myself during those 
long years of disobedience and prodigality. 
Simply for the glory of God I will give you 
the following story of my life. 

You know, when the prodigal son left his 
father's home he forgot everything. He for- 
got his father, his brother, his home, and his 
servants, and was entirely absorbed in his 
present enjoyment of worldly pleasures until 
a terrible calamity brought him to himself 
again. Then he recalled for the first time 
since he left his father's home, "How many 
hired servants of my father's have bread 
enough and to spare, and I perish with hun- 
68 



The Servant Restored 69 

ger." Then he started homeward with a 
heavy heart, full of grief and remorse, and 
determined to reform and live a life of devo- 
tion to his father. But during all those days, 
perhaps years, his father had not forgotten 
his erring and wandering boy. He was 
waiting day and night for his return. Per- 
haps he was looking out from his windows 
every morning and evening in the direction 
his son had gone. One evening when he got 
a glimpse of his lost son he did not wait in 
his room for him, but jumped up and ran 
from his house to meet that wretched son. 

Just so, my friend, during those twenty 
years of my prodigal life I forgot my heav- 
enly Father, and my Saviour, and my spirit- 
ual home and inheritance. I had been ab- 
sorbed entirely in my ambitious worldly ca- 
reer and earthly happiness, but my Father 
did not forget me. He had not forsaken me. 
He was watching and waiting all the while 
for my return. In his own time the Father 
himself arrested me in my wild career of 
worldly ambition and earthly enjoyment. 

It was in this way. In the midst of my 
worldly prosperity and happiness my Father 
came down and suddenly took away my dear 
wife, leaving behind her nine motherless chil- 



70 Kanamorfs Life-Story 

dren, the youngest of whom was not quite 
four. I was overwhelmed with grief. But, 
oh, my children's grief ! They loved their 
mother very much. She was a devout 
woman, and not a backslider like myself. 
During the quarter of a century of our 
married life I had never heard a single mur- 
mur from her lips, nor a word of discour- 
agement. She was always thankful and 
grateful for everything. She led such a 
beautiful life of love and devotion before her 
children that they almost worshiped her. 
When she was suddenly taken away from 
them, they were all thrown into the deepest 
grief, and they cried and wailed day and 
night, clinging to their dead mother. My 
friends came to comfort them, but they 
would not be comforted, because their mother 
was gone, and they could not see her again. 
Their grief was so intense that at one time I 
was afraid some of my children would go 
insane. A man may marry a second wife, 
and love her just as much as the first, but 
when children lose their own mother they can 
never have a second one whom they can love 
as their own. It was a most heartrending 
thought to me that death had made these 
nine children motherless forever. 



The Servant Restored 71 

While their mother was with them they 
thought their home was a sweet and bright 
home, — heaven on earth. They were all so 
happy and contented, but when their dear 
mother was taken away from them the home 
became a dark, dismal hell on earth. Yes, in 
those days the home was full of weeping 
and wailing day and night. 

In the midst of this darkness a light as 
from heaven flashed into my home, in this 
way. The children were crying because their 
mother was gone, and they could not see her 
again, but suddenly they changed their tone 
and began to say, "No, our mother is not 
gone. What we have buried in her grave 
was not mother herself, but only her body. 
Our mother has gone to heaven to be with 
her God. And if she has gone to heaven and 
is with God now, as God is everywhere 
our mother also might be here in spirit. 
Though we cannot see her, she might be see- 
ing from there these nine poor motherless 
children crying day and night for her." 

Then, in order to realize their mother's 
spiritual presence in the home, they began 
to decorate the whole house with her picture. 
They hung up large pictures of her in 
the dining-room, in the parlor, in the bed- 



72 Kanamorfs Life-Story 

room, and in other rooms. There was not a 
single room in the whole house where her 
picture was not hanging on the wall. And on 
all of their desks they placed their mother's 
picture. 

Thus they began to say "Mama, mama," 
once more. "Mama" is an English word, 
not Japanese, but as its sound was very en- 
dearing to their hearts, all my children used 
to call her by that name. 

You know children love to say "mama" or 
"mother." When they come back from 
school the first word they utter is "mama," or 
"mother." If they cannot use this endear- 
ing word they cannot be happy. Now my 
children had suddenly been deprived of this 
dear word by the death of their mother, and 
so they were crying. But now, once more, 
they began to say this dear word. 

Pointing to those pictures of their mother, 
they began to say : "That is a dining-room 
mama, that a parlor mama, and that your 
mama, and this mine, on my desk." There 
was a picture of her holding the youngest 
child in her arms and kissing his cheeks. 
This picture the youngest boy always called 
his own mama. Thus, you see, as soon as 
that endearing word "mama" came into the 



The Servant Restored 73 

children's mouths, the whole house was 
brightened up, and home became sweet again. 
These pictures were a great comfort to my 
children in those days of sorrow. They even 
became a source of inspiration and encour- 
agement in the times of trial and difficulty. 

One of my boys went to take the entrance 
examination of a medical college shortly af- 
ter his mother's death. He went down to the 
college town before the examination to pre- 
pare for it. One day, when I went to see 
how he was getting on, I found three boys 
studying in the same room. On the desks of 
the other two boys I noticed pictures of Glad- 
stone and Bismarck. Perhaps these great 
men were the objects of their hero-worship, 
but on my boy's desk I saw his mother's pic- 
ture, right in front, as usual. He thought 
his mother's picture was just as good for 
him, if not better, than those of great men. 
I was much pleased with this expression of 
his love for his dead mother, even in such a 
place as this. 

The examination was said to be hard, es- 
pecially in mathematics. There were five 
questions to answer. Four of them he dis- 
posed of quickly, but he could make nothing 
out of the fifth. If he could not answer all 



74 Kanamori's Life-Story 

five questions satisfactorily, his failure to 
pass would be certain, because there were 
ten times more applicants for the examina- 
tion than the college could possibly take in 
that year. The time set for the examination 
was quickly passing ; so, closing his eyes, he 
tried very hard to think out the solution. 
Just at that moment his mother's figure 
flashed before him. In surprise he opened 
his eyes, and the solution of the problem was 
in his mind. He took up his pen and wrote 
it out satisfactorily. 

He entered the college at the head of his 
class, and wrote to me afterward, saying, 
"Surely mama helped me." 

One day my youngest girl came to me 
with a curious question. She said, "Papa, 
when you go to any faraway place you al- 
ways come back, don't you?" 

"Yes," I said. "This is papa's home; 
papa has to come back always to his home, — 
don't you see?" 

Then she said, "Well, then, you all say 
mama is gone to heaven from here; and if 
she really went there, and is living there now, 
why can't she come back, as you always do 
from a faraway place ? Why can't she come 
home again from heaven?" 



The Servant Restored 75 

I could not answer such a question. But 
simply to comfort her, I said : 

"Oh, I see ! Perhaps God has some work 
for your mama in heaven. Therefore he is 
keeping here there, and your mama cannot 
come back here. You know, mama must 
obey God; whatever God says mama must 
do. God does not want your mama to come 
back to this world, so she cannot come 
home." 

I said this simply to satisfy her childish 
mind, which was wondering why her mama, 
if she is really living in heaven with God, 
cannot come back once more to her old home. 

Instantly she said, "All right, papa. Then 
why can't you go now to heaven yourself, 
and do mama's work and serve God in her 
place, and let mama come down here for one 
month? And when you get tired of heaven, 
papa, you might come down, and then we 
will send mama up again to heaven. It is 
very good to have papa with us always, but 
we want mama also." 

You see, in her childish mind there was no 
partition between heaven and earth. Heaven 
is joined to the earth by her dear mother 
being there. She could see now right 
through to the throne of God, and her dear 



76 Kanamori's Life-Story 

mother there. In those days they underwent 
various spiritual experiences in a most won- 
derful manner. 

Every evening their favorite hymn was 
that one which has in its chorus, "Our friend 
is waiting on the other side." In Japanese 
"friend" is tomo, and my children changed 
that tomo into "mama," almost the same 
sound, and were singing, "Our mama is wait- 
ing on the other side." To them the unseen 
world seemed so near and real that they felt 
as if they themselves were living in the same 
spiritual world with their departed mother. 

In the midst of such a spiritual atmos- 
phere, how could I resist the influence pour- 
ing in upon me from the other side? You 
know, I had been a pastor at one time, as well 
as a professor of theology, so I must have 
known intellectually things pertaining to the 
spiritual world. I had not forgotten them, 
only they were clouded by doubt. Thus, 
while I was watching these spiritual experi- 
ences of my children, gradually the clouds of 
doubt and unbelief began to disperse, and 
once more heaven opened, and with my spir- 
itual eyes I saw Jesus Christ, my Saviour 
and Lord, whom New Theology had taken 
away from me, still sitting at the right hand 



The Servant Restored 77 

of God: "Jesus Christ the same yesterday, 
and to-day, and for ever." 

Then I could exclaim with doubting 
Thomas when he saw the prints of the nails 
in the hands of Jesus, "My Lord and my 
God !" Jesus is my God, my very God. "In 
the beginning was the Word, and the Word 
was with God, and the Word was God." 

These verses of Scripture, which I had 
committed to memory forty years ago in 
Captain Janes' Bible class, now flashed into 
my mind as lightning from heaven, and the 
whole spiritual world was once more lighted 
up as in the noonday. Thus I was brought 
back to my old simple faith by the words of 
my child. Indeed, "out of the mouth of 
babes and sucklings thou hast perfected 
praise." Thus began my return. 

On another occasion I was brought back 
to my old religious consciousness thus : Just 
before my wife died she was talking with me, 
with a smile on her face. She was weak in 
body, and had lain in bed for many weeks; 
but she was perfectly sound in her mind. I 
found no sign of mental weakness to the 
very moment of her death. Then suddenly 
a spasm caught her, as the physician told me 
afterward, and in a few minutes she was 



78 Kanamori's Life-Story 

gone. Only a moment ago there she was, 
and now she is not. Where is she? What 
has become of her? Her body lies here just 
as before, a little cold, perhaps, but where is 
that personality which shone so brightly 
through those eyes which are now shut? 
Has she vanished ? Has she been destroyed ? 
Is she annihilated ? Impossible to think such 
a thing at such a time. Do you think I could 
help following her into that world yonder 
whither she went so suddenly? Yes, I did 
follow her. I was, as it were, peeping through 
the portal of death into that eternal world 
where she had just been translated. There 
and then I came face to face with the eternal 
reality of death. 

When you face death, either in yourself 
or in your friend, you face eternity. When 
you face eternity, all things which are not 
eternal, which belong to this world alone, 
temporary things, such as wealth and pos- 
sessions, houses and clothing, and all other 
earthly valuables, which have absorbed your 
attention while you were healthy and strong, 
now sink into insignificance before the 
brightness of the eternal realities. What 
use is there of wealth and possessions 
to a dying man? He came naked into this 



The Servant Restored 79 

world, and now he must go out of it naked 
again. What comfort can gold and dia- 
monds give to the dying girl ? Can the pos- 
session of pretty dresses and costly jewels 
make happy the heart of a dying girl? 
When a man comes to the last moment of his 
earthly journey, the sense of the nearness of 
eternity will overshadow all things earthly 
and temporal. 

When I faced eternity in the death of my 
dear one, that solemn and awe-inspiring 
consciousness of the eternal destiny of man 
which lay so long dormant in my heart now 
came back to me with overwhelming force 
and vividness. Then all the clouds of doubt 
and unbelief raised by my too much specula- 
tive thinking, and all the mists and fogs 
caused by worldly ambition and earthly en- 
joyment just vanished away, and I was 
lifted up into the third heaven. 

Death is a sad thing. Especially is the 
death of our dearest one the saddest experi- 
ence of our life. But when you look at it 
in the light of heaven, the death of a dear 
friend is the most precious gift God can 
ever give in this world. I confess I was re- 
vived by the death of my wife. Certainly it 
can be said that she died in order to rouse 



80 Kanamori's Life-Stoiy 

me from the slumber of a backsliding and 
prodigal life. Oh, the wonderful method of 
God's dealing, always surpassing our human 
understanding ! Always and everywhere, the 
good suffer for the bad, the righteous for 
the unrighteous, and saints for sinners. 

As a natural consequence of this death 
experience, I was brought back once more to 
that glorious scene on Calvary. I saw 
plainly why the holy and righteous Son of 
God, who knew no sin and in whom was 
found no guile, had to face that terrible 
death on the cross; why Jesus, the Lamb of 
God, should have been bruised for our iniqui- 
ties and wounded for our transgressions; 
why the chastisement of our peace must be 
upon him, and why we sinners must be 
healed by his stripes. 

When I look back to those days of sorrow 
and grief, I almost forget the death of my 
human wife, and feel always as though 
I were standing at the foot of the cross 
on Calvary. Yes, it was Jesus who was 
with me during those long years of my 
wanderings, though I was entirely uncon- 
scious of his gracious presence. At every 
turn of my life Jesus was there protecting 
and keeping, loving and suffering. When I 



The Servant Restored 81 

succumbed to temptation and sin, and stum- 
bled, he was there looking at me with sor- 
rowful eyes, as he looked at Peter, who de- 
nied him. It was by his unseen hand that I 
was kept and guarded and lifted up again and 
again, and was not utterly destroyed, though 
I was struck down numberless times by my 
enemies. Though I pierced his heart again 
and again with my sins, he never forsook 
me. Though I wilfully ran away from him, 
he always followed me. It is a terrible thing 
to think how I pained his heart, how sor- 
rowful I must have made him, and finally 
how I crucified him. He died for me on ac- 
count of my sin, taking upon himself all my 
iniquities and transgressions, and all their 
penalties and consequences. Oh, what a 
wonderful Saviour is Jesus, my Lord ! 

I found once more the joy of my salvation 
in the cross of Christ. It is not by the work 
of social reform, or world reconstruction, or 
moral uplift, that this sin-stricken world 
may be saved. It is not by the teaching of 
Jesus, nor by his blessed life even, that we 
sinners are to be saved, but it is only by the 
preaching of the cross of Christ that salva- 
tion comes to this world. 

Then I said, "Now I know the redeeming 



82 Kanamori's Life-Story 

power of the cross of Christ. Now 1 will 
preach this cross to my fellow- sinners. I am 
determined not to know anything among men 
but Jesus Christ and him crucified." 

I returned to my old simple faith in Jesus 
as my Saviour and Lord, after passing for 
many years through a tempestuous life of 
doubt and unbelief caused by the study of 
New Theology. Even after I returned to my 
old faith I read many books of New The- 
ology, especially of the German authors, in 
order to see their present situation in the 
theological world. But this time my mental 
atmosphere was cleared by light from 
heaven, and my perception of spiritual truth 
became so real through my own experiences 
that no cunningness of mere argument could 
lead my mind astray from the path of truth. 
Now I saw plainly enough the fallacies and 
shallowness in their reasonings, and no 
amount of plausibleness in what they call 
the scientific method of treating religious 
truth could longer shake my conviction, based 
on the experimental knowledge of my own 
Christian life. 

I tell you, my friends, when you have once 
tasted how gracious is your Lord, how real 
and true is his personal presence, and how 



The Servant Restored 83 

sweet are his words, yea, "sweeter also than 
honey and the honeycomb," no destructive 
criticism, and no evil teachings of New The- 
ology, can disturb your faith in the absolute 
divine authority of the Bible, as well as in 
the perfect deity of Jesus Christ our Lord. 
It is only when we have no such experimental 
knowledge of spiritual truth, when our minds 
are not enlightened from above, and our faith 
is cold, formal, and lifeless, that the crafty 
arguments of the enemies of the Gospel can 
shake us. Just as when our bodies are weak 
and our vitality is low, we are apt to be at- 
tacked by disease, so the best precaution 
against this disease of the soul, and the most 
effective remedy for the pestilential doctrines 
of the present day, is the spiritual health and 
strength gained by a vital knowledge of God 
and the unseen world. Thus returning to 
my old simple faith in my Saviour and Lord, 
I became the preacher of his cross, and God 
has wonderfully blessed my work. 



CHAPTER IV 

THE SERVANT REAPING 

IN JAPAN I am known as the man of one 
sermon, because I preach the same sermon 
everywhere. This sermon consists of three 
parts, — God, Sin, and Salvation. In fact. 
I try to give all the fundamental doctrines of 
Christianity in one sermon. To preach it, 
therefore, requires three hours. Its English 
translation, published by Fleming H. Revell 
Company of New York, is called "The Three 
Hour Sermon." But though this sermon 
consists of three parts, in reality it is on one 
subject. The first two parts, God and Sin, 
are like two posts on which rests the cross of 
Christ as the climax of the sermon. Thus I 
became literally a preacher of one sermon, 
on the cross of Christ. 

When I am engaged in an evangelistic 
campaign in any one place for several nights, 
sometimes a week or two at a time, I repeat 
this same sermon night after night. I tell 
my congregation each time that I am going 
to preach this same sermon every night : 
84 



The Servant Reaping 85 

"Therefore you who have heard it to-night 
need not come again. Your part now is to 
decide whether you will accept or reject this 
offer of salvation through Jesus Christ. 
But in this place there are many people who 
have never yet heard this Gospel message. 
Perhaps such may be found in your own 
homes, or among your own friends. Why 
can't you send them, or bring them here to- 
morrow night, and let them also have the op- 
portunity of hearing the Gospel? And if 
you don't wish to stay, you may go back, 
leaving your friends." Thus I change my 
congregation every night, instead of chang- 
ing my sermon, which amounts to the same 
thing. I need not be troubled about getting 
a new audience every night, since I have 
sixty millions yet to preach to. 

However, though I preach the same ser- 
mon, I usually have large congregations. I 
do not preach now in the churches. Our 
church buildings are too small to hold the 
large crowds which come every night to hear 
this one sermon. I am obliged everywhere 
to rent theaters for my meeting places. The 
largest ones hold from three to four thou- 
sand, and they are packed every night. 

Since the fall of 191 5 I have conducted 



86 Kanamori's Life-Story 

evangelistic campaigns in all parts of Japan, 
and also among the Japanese in the island of 
Hawaii, and on the Pacific coast of America. 
I will give you here the exact figures of these 
campaigns, by which you can judge for your- 
selves the present situation of Christianity 
in Japan. 

PACIFIC COAST CAMPAIGN 
From September, 1915, to February, 1916, Five months 

Places visited 64 

Evangelistic meetings held 142 

Churches which took part in campaign 67 

Denominations or missions co-operating 9 

Total attendance 30,000 

Number of decisions for Christ 2,400 

CAMPAIGN IN JAPAN PROPER 

From September, 19 16, to June, 1919* 
Thirty-three months 

Cities and towns visited 204 

Evangelistic meetings held 577 

Churches which took part in the campaign . . . 404 

Denominations or missions co-operating 23 

Total Attendance 270,000 

Number of decisions for Christ 43.370 

HAWAIIAN CAMPAIGN 

From July, 1919, to October, 1919, Three months 

Places visited 3 2 

Evangelistic meetings held 82 

Churches which took part in the campaign 18 

Denominations co-operating 3 

Total attendance 10,000 

Number of decisions for Christ 2,080 



The Servant Reaping 87 

SECOND PACIFIC COAST CAMPAIGN 

October, 1919, Half a month 

Places visited 5 

Evangelistic meetings held n 

Churches which took part in the campaign ... 14 

Denominations co-operating 5 

Total attendance 3,400 

Number of decisions for Christ 488 

GRAND TOTAL 

Number of months engaged in campaigns ... 42 

Places visited 305 

Evangelistic meetings held 812 

Churches which took part in campaigns 502 

Denominations or missions co-operating 40 

Total attendance 313,000 

Number of decisions for Christ 48,338 

In Japan proper I have already visited 
forty provinces out of the forty-seven. I 
have held evangelistic campaigns in more 
than two hundred cities and towns. Every- 
where people flocked to hear the Gospel. 
They are hungering and thirsting for the 
saving power of the Gospel. Their old re- 
ligious beliefs have been shattered and de- 
stroyed by the light of modern civilization, 
and they are looking for the true religion 
which can satisfy their spiritual need. 

As I have said, Christianity in Japan was 
strictly forbidden for many centuries, and 
people had very poor ideas about it. When 



88 Kanamori's Life-Story 

the missionaries first came they found the 
ground so very hard that it seemed almost 
impossible even to sow the seed ; but for the 
last fifty years they have been patiently 
working on this hard ground, plowing the 
field and sowing the seed, yet without being 
able to see the longed-for fruits. Now the 
harvest has come. The time of ingathering 
has arrived. Throughout the whole country, 
from the highest to the lowest, all people are 
ready to receive the message if you preach the 
Gospel of Jesus Christ in its purity and sim- 
plicity. From the figures just given as a re- 
sult of my four-years' campaign, you can 
easily see how receptive the minds of the 
Japanese people have become to the Gospel 
message. But as an example of the great 
awakening in my country, I wish to tell you 
about the largest campaign I have ever had 
thus far in Japan. 

In the spring of 19 19 I conducted an 
evangelistic campaign for six nights in the 
city of Tokyo, the capital of Japan. This 
campaign was undertaken by a Presbyterian 
church in Tokyo which is one of the largest 
and strongest Japanese churches in the 
country. The pastor of the church is one 
of the greatest Christian scholars, as well 



The Servant Reaping 89 

as one of the most thoroughgoing orthodox 
theologians, in Japan. The total member- 
ship of his church is about a thousand, 
but those members who are living in 
and around the city of Tokyo are not over 
five hundred. The campaign was conducted 
in the large auditorium of the Tokyo 
Y. M. C. A. building, which holds from 
eighteen hundred to two thousand. For 
a whole year this church was earnestly 
praying in preparation for this great cam- 
paign. When the time drew near, for five 
successive Sunday mornings the services 
were turned over to me, that I might train 
the whole church for the coming campaign. 
Before beginning on such a campaign I had 
to instruct the Christians on the following 
points: First, how to prepare for the cam- 
paign; second, how to work during the 
campaign ; and third, how to follow up later 
the work of the campaign. Unless the 
churches taking part in the campaign are 
thoroughly instructed on these points, it can- 
not be a successful one. 

When the first preparation Sunday came, 
almost the whole church gathered for in- 
structions. At this time I set up two ob- 
jectives for the Christians to attain. First, 



90 Kanamori's Life-Story 

they must try to get a total of ten thou- 
sand unbelievers, — not Christians of other 
churches, — to attend our meetings. Second, 
out of this number they must try to get at 
least fifteen hundred decisions for Christ. 

The first thing needed was money. Where 
could we get it? War means money. With- 
out money you cannot wage a successful cam- 
paign. I said to the congregation : 

"I don't know how much this campaign 
will need in all, but I think we must have at 
least fifteen hundred yen ($750) to begin 
with. It will be cheap indeed if we can save 
fifteen hundred souls with fifteen hundred 
yen, which means only one yen a soul. Now 
for this fifteen hundred yen you must not 
look to anybody else but to yourselves. This 
is your campaign, and you must pay for it. 
This morning at the beginning of the prepa- 
ration I ask every one of you to give as much 
as you can for this campaign fund. If there 
is any one among you here who says he has 
no money to give, I advise him to sell his 
clothing and buy a sword, as Christ told his 
disciples on the eve of a great conflict." 

Then I distributed paper and pencils 
among them, on which to write the amounts 
which they were willing to give. When those 



The Servant Reaping 91 

papers were gathered up and counted, they 
brought the result to me, and I found exactly 
fifteen hundred and four yen. 

Then the people said, "This is not the 
work of man, but of God." 

To attain these great objectives the next 
thing was to advertise the meeting in va- 
rious ways. Newspaper advertising was, of 
course, the first, and then many big adver- 
tising boards were set up in the crowded 
quarters of the city. Besides this, three hun- 
dred and fifty thousand posters or hand- 
bills were printed, and each member of the 
church distributed five hundred of these dur- 
ing the campaign days. Even the Sunday- 
school scholars, numbering over three hun- 
dred, were enlisted in this work. Each of 
the younger children distributed one hundred 
posters, and the older ones three hundred. 
Last of all, every church member was re- 
quested to find twenty unbelievers who would 
promise to attend the campaign meetings. 
These we called the "pledged hearers." This 
plan of finding the "pledged hearers" before 
the campaign opened worked out very well, 
as the church people were thus brought into 
direct personal contact with most of the 
people who came to our meetings. 



92 Kanamori's Life-Story 

With this training and these objectives we 
began the campaign February 5, 19 19. But 
unfortunately we failed to attain our first 
objective. There were two reasons for this : 
One was that on the very first morning of 
our campaign all the city papers made a 
public announcement from the headquarters 
of the Police Department, strongly advising 
the people not to attend any kind of a mass 
meeting on account of the terrible influenza, 
which was then raging throughout the whole 
city ; the other was such a big snowstorm on 
the fourth night that all the city trolley cars 
stopped running. 

But in spite of these hindrances about eight 
thousand people came during the six nights. 
Of these about two thousand were Christians, 
so the unbelievers, who were the real object 
of the campaign, numbered only about six 
thousand, a little over half of our objective. 

We had the most unexpected success in 
attaining our second objective. From the 
six thousand unbelievers we had three thou- 
sand and sixty-one decisions for Christ. 
More than half of the unbelieving portion of 
the audience decided to accept Christ. This 
was a great surprise. No one ever dreamed 
of such a great result as this. Moreover, 






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Mr. Kanamori's Decision Card 

Translation of upper section : "I believe in the 
one true living God ; I repent of my sin ; I accept 
salvation through the Cross of Jesus Christ ; I 
follow Christ even unto death." 

The two large characters signify "Heart" and 
"Decision." Then follow instructions and space 
for writing one's name and address. 



94 Kanamori's Life-Story 

this audience of eight thousand people was 
made up of all classes. Among them were 
high government officials, members of Par- 
liament, professors of universities, teachers 
of all kinds of schools, students from the 
universities, as well as high-school boys and 
girls, merchants, bankers, and business men ; 
in fact, all classes of Japanese society were 
represented in this audience. But the great- 
est surprise of all was that out of the three 
thousand decisions we found about two 
thousand were all educated young men and 
women, the essence of the rising generation 
of Japan. Here are the exact figures of the 
campaign. 

Total Chris- Unbelieving Deci- 

Attendance tian Portion sions 

First Night 1,000 250 750 390 

Second Night 1,200 300 900 394 

Third Night 1,300 300 1,000 429 

Fourth Night . n0 w h Aorm) 500 150 350 267 

Fifth Night 1,600 350 1,250 690 

Sixth Night 2,200 450 1,750 891 

Totals 7,800 1,800 6,000 3,061 

But I must tell of the "follow-up 
work" of the campaign. We began imme- 
diately. For the five nights following the 
campaign we had meetings for the new con- 
verts, during which I preached the practical 



The Servant Reaping 95 

side of Christianity, such as consecration, 
prayer, Bible reading, and so on. A little 
over sixteen hundred out of three thousand 
converts attended these after-meetings. Then 
for a whole month the pastor and his asso- 
ciates conducted special preaching services 
every night, just for the purpose of edu- 
cating and training these three thousand 
converts. After that about fifty Christian 
homes of the church were thrown open for 
district meetings for the converts living in 
that district. And lastly, the names of the 
new converts were all printed on one big 
sheet and distributed to all the church-mem- 
bers, so that every one of these new converts 
should come under the care of some member 
of the church. To each member were as- 
signed from three to ten names, for whose 
spiritual training he would be responsible. 
In these ways we carried on our "follow-up 
work" after the campaign. God wonderfully 
blessed that campaign. 

Immediately after this a Congregational 
church carried on the same kind of an evan- 
gelistic campaign. In this we had two thou- 
sand decisions. After these two big cam- 
paigns we had twenty smaller ones in and 
around the city of Tokyo, conducted by 



96 Kanamori's Life-Story 

twenty churches, in which a little over five 
thousand decisions were made. So that the 
whole number of decisions during the three 
months' campaign was 10,440. Of these 
converts about one thousand were taken into 
the churches of their choice before the sum- 
mer of 1919. 

Thus you can easily see how mightily the 
Spirit of God is now working among my 
people. And it is not man's work, but the 
work of God himself. In the presence of 
such fire from heaven man must take off his 
shoes and praise the Lord only. 

In this connection I must tell you one 
secret, if it can be called a secret. In that 
big campaign in the Tokyo Y. M. C. A., if it 
can be said that I had any part in it, it was 
not by my preaching so much as by my 
praying. This I say to the glory of the 
Lord, and not my own. Though I made fif- 
teen hundred decisions the objective for the 
church, I had my own secret objective, which 
was three thousand decisions. For the last 
three years I had been conducting my evan- 
gelistic campaigns all over the country, ex- 
cept in Tokyo, the capital. And now at last 
God had led me to this city of about three 
million people, to conduct a campaign on a 



The Servant Reaping 97 

larger scale than I had ever attempted. 
Surely the result of this campaign must 
exert great influence all over the country. 
So I prayed to God that he would pour out 
his Holy Spirit in this campaign as he did at 
Pentecost in Jerusalem, and show forth his 
power and glory, and let all people know that 
our God is a living God. 

So I prayed for three thousand decisions, 
the same number as at Pentecost. For ten 
days of the campaign I left my own home, 
which is in the same city, and retired to a 
private room on the fourth floor of the tower 
on the Y. M. C. A. building, and there spent 
a quiet time in prayer and fasting. It is my 
usual custom during these campaigns not to 
see any one in the afternoon. After lunch I 
always retire and engage in prayer. When 
I preach my three-hour sermon to an unbe- 
lieving audience, I never take my evening 
meal. I lose my appetite as I feel the bur- 
den of my message to those thousands of un- 
believers, whose eternal destiny is now in my 
hands. If they accept my message and be- 
lieve in Jesus, it will be life eternal to them, 
but if they reject it the result will be just the 
opposite. Who can feel equal to such a 
great responsibility as this ? 



98 Kanamori* s Life-Story 

When I was once asked, half jestingly, 
why I do not take food before I preach, I 
answered, "Could you sit at your table, eat- 
ing and drinking, laughing and joking with 
your good friends, and in this manner spend 
the last critical hour just before you appear 
before thousands of souls in the attempt to 
settle their eternal destiny?" 

No, I cannot do it. I always feel that the 
only place from which I can go to my pulpit 
is "the mercy seat." Thus I prayed and 
fasted for this blessing of getting three thou- 
sand decisions, and God answered my 
prayer, and gave me exactly 3,061 decisions. 
Is not this a real Pentecostal outpouring of 
the Holy Spirit? God is working mightily 
through his Holy Spirit throughout the 
length and breadth of my country. 

This condition is not confined to the large 
cities alone, but in more than two hundred 
places where I conducted similar campaigns 
we found the same conditions. Of course 
there are some differences in the results of 
the campaign. From my own experience I 
can say the result of such a campaign almost 
entirely depends upon the pastors and 
churches which have undertaken it. I always 
tell those pastors with whom I work that the 



The Servant Reaping 99 

work of the evangelist is like that of a wood- 
man who goes to the forest and cuts down 
the trees big and small, and brings them to 
the shop of the carpenter. There the wood- 
man's work ends, and the carpenter's work 
begins. Now the carpenter must work upon 
this raw material which the woodman has 
furnished him. He must cut and saw and 
plane, and make posts and boards and build 
the house. But if the carpenter does not 
work, and lets the timber lie piled up outside 
his shop, the rain and frost will come, and 
the timber will surely rot and decay. Who 
is responsible for the rotting of the timber? 
The woodman or the carpenter? When I 
had faithful pastors and working churches I 
have always seen fine results. 

I have received a printed report of the re- 
sult of my five-months' campaign on the Pa- 
cific coast. Out of sixty- four places on the 
Pacific coast where I worked during five 
months, fifty-six churches have sent in a re- 
port, one year after the campaign. There 
are two churches which have received on 
confession of faith all converts within one 
year, three churches took all but one, and 
thirteen churches have taken in more than 
half of the converts during the same period. 



29123 \ 



100 Kanamori's Life-Story 

Altogether, out of 1,773 in these fifty-six 
churches, 625 persons were taken into their 
respective churches within one year of this 
campaign, and 382 persons were still under 
probation. So that altogether 1,007 deci- 
sions should be regarded as the fruit of that 
campaign. 

And from Hawaii came another report, 
which is as follows: Out of 2,040 converts 
during a three-months' campaign 245 per- 
sons were taken into the different churches 
on confession of faith. I think these figures 
show how sound are these decisions, espe- 
cially when you remember that the large ma- 
jority of my audiences hear from me the 
Gospel of Christ for the first time in their 
lives. 

In many parts of America I have found 
great misunderstanding and also gross mis- 
representation of the present situation of the 
Christian work in Japan. I hear even voices 
of discouragement. But I hope by these 
statements out of my own experience those 
misunderstandings and misrepresentations 
may be already cleared up. I can say now 
with a good conscience and a firm assurance 
that a great time has come for the evangeli- 
zation of Japan. Indeed, "the fields . . . are 



The Servant Reaping 101 

white already to harvest." Or, to change the 
figure, the iron is so very hot that if you 
strike it at once you can make anything you 
like out of it, but if you do not strike the iron 
will cool off, and you can do nothing with it, 
so, you see, the evangelization of Japan 
must be brought about quickly. And I 
believe it can be done if we do our part; 
that is, if we, obeying the last command of 
Jesus, preach the Gospel to every creature 
in the country. My experience shows that if 
six persons hear the Gospel, at least one will 
accept it. Then, if the whole sixty million 
can hear the Gospel, there will be a possi- 
bility of gaining ten million souls for Christ 
at the present time in Japan. 

Seeing that such a wonderful opportunity 
presents itself before us, I cannot help mak- 
ing a desperate effort for the salvation of my 
people. So I have resolved, the Lord willing, 
to reach the whole nation of sixty million 
with the Gospel of Jesus Christ within the 
next ten or twenty years. But the question 
is, how can I reach so many millions within 
so short a time? Of course, I cannot expect 
to do it through preaching alone, and so I 
have decided upon another way; that is. 
through the printed page. 



1 02 Kanamori's Life-Story 

For this purpose I have written a book in 
Japanese called "The Christian Belief," 
which contains twelve chapters : First, The 
One True God ; second, The Heavenly Father ; 
third, The Sinfulness of Sin; fourth, The 
Divine Judgment; fifth, The Reality of the 
Future World; sixth, The Deity of Christ; 
seventh, Salvation Through the Cross; 
eighth, Christian Consecration; ninth, 
Prayer; tenth, The Life of Trust; eleventh, 
Bible Reading; twelfth, The One Soul Cam- 
paign. 

If any one will read it through, he may 
be able to grasp at least the outline of Chris- 
tian doctrine, both theoretical and practical. 
Though this is a small book of about two 
hundred pages, when I wrote it, four years 
ago, I spent five months over it actually upon 
my knees and fasting. And God has wonder- 
fully blessed it. Within three years after its 
publication over 150,000 copies have been 
printed. I call these books my "printed 
preachers," because they are doing the same 
kind of work of leading souls to Christ in 
their own quiet way. And now what I call 
the new plan of evangelization is this, — to 
put this book in the hands of every Japanese, 
so that every soul in my country shall have 



The Servant Reaping 103 

the opportunity of hearing the Gospel. And 
as the book is written in such easy and simple 
language that even a child can read it, any 
Japanese can read and understand it. 

Very fortunately for the free distribution 
of this book, my Japanese publisher, who is 
himself an earnest Christian, has kindly 
promised to let me have it at five cents a 
copy, which, in these days of the high cost of 
printing, is a great sacrifice on his part. So 
now, if I have one nickel in my hand I can 
give away one book, and one man can hear 
the Gospel message. And if I have sixty 
million nickels for this purpose, I can send 
out at once sixty million "printed preachers" 
throughout the whole Empire of Japan. 
This I think is the quickest way at the 
present time to preach the Gospel of Jesus 
Christ to the whole nation. 



CHAPTER V 

SOWING IN THE EVENING 

IN THE Student Volunteer Convention at 
Des Moines, Iowa, there was a motto set 
up high on the platform : "The Evangeliza- 
tion of the World in this Generation." 

When I saw that motto I said to myself, 
"This is the very objective, so far as our 
country is concerned, we are now determined 
to attain." 

We cannot wait until the next generation, 
which will have its own work to carry on. 
The evangelization of the world must be the 
work of this generation, and I believe that if 
the church of Christ at the present day is 
really resolved to accomplish this great ob- 
ject, it can surely be done in this generation. 
You have heard from the missionaries re- 
turning from all parts of the world what 
wonderful openings there are everywhere on 
the mission field. Not only in Japan, but in 
China, in Korea, in India, in Africa, in 
South America, and in all other heathen 
lands the doors are widely thrown open for 
104 



Sowing in the Evening 105 

the Gospel message. The call from the 
heathen lands for missionaries is now so 
loud and urgent that, if the churches will 
really awaken to their opportunities and re- 
sponsibilities, they cannot help making a 
desperate effort for the immediate evan- 
gelization of the whole world. 

You have already heard those loud and 
urgent calls from the foreign field through 
your own missionaries. Of course, they can 
represent to you satisfactorily the condition 
of the heathen land where they are working 
themselves. But if you could hear directly 
from the heathen themselves, their need and 
their cry for your help, you would perhaps 
get a better and keener idea of the urgency of 
such calls. You know I come from a heathen 
land. And at one time I was a heathen my- 
self, and am still the subject of a heathen 
country. So I ought to be better qualified to 
represent the heathen people, and to furnish 
you with first hand information about the 
real situation of the heathen world at the 
present time. And moreover, I believe I 
have a right to represent not only my 
own heathen land, but also the whole 
world. Because, though I love my own 
country very dearly, yet my Christian heart 



106 Kanamorfs Life-Story 

is a little too big to confine itself to my own 
country alone. I love China, I love India, I 
love Africa, just as much in regard to the 
salvation of their souls as I love the salva- 
tion of my own people. I always feel that if 
God wants me for a missionary in Africa, I 
am more than ready to start at once. In our 
Christian love there are no national boun- 
daries or racial distinctions. 

Thus representing the whole heathen 
world, I wish to make my humble appeal to 
my Christian friends in America. Now 
may I be permitted to speak plainly, freely, 
and unreservedly, though in deep humility, 
how we of the heathen lands feel about for- 
eign missionary enterprises ? 

While thanking you from the bottom of 
my heart on behalf of my heathen brethren 
for what you have already done, and are now 
doing, forthe evangelization of our benighted 
land, yet I cannot refrain from asking, "Why 
can't, or why won't, you do more for the 
evangelization of the whole world ? Do you 
think that you have done, and are doing, 
enough? Are you satisfied with the result 
you have already attained? Are you really 
trying to fulfill the last command of our 
Lord, 'Go ye into all the world, and preach 



Sowing in the Evening 107 

the gospel to every creature,' according to 
your ability or talents given from above? 
Are you earnestly endeavoring to carry out 
that idea of The Evangelization of the 
World in this Generation' ?" 

Suppose in the last great European war 
America had sent out only a few hundred 
thousand soldiers to France to fight with the 
Germans, — do you think you could have 
beaten that country and saved the world? 
Though the American soldiers may have been 
ever so brave and gallant individually, yet 
what could a few hundred thousand Ameri- 
cans do against millions of Germans and 
Austrians ? But you sent two millions, and 
were going to send more millions, to fight 
the Germans. You not only spent a few 
millions of dollars, but several billions. 
You not only gave up your men, but you gave 
up your white bread and butter, your meat 
and sugar. You deprived yourselves of com- 
fort and luxury. You did not think any 
sacrifice too great for gaining your object. 
In a word, you made the beating of Germany 
and the saving of the world the supreme 
effort of your nation. This was doing the 
work according to its magnitude, and you 
gained your object. 



108 Kanamori's Life-Story 

Now turn your eyes to the work of your 
foreign missions, which is the same as con- 
quering the heathen lands for Jesus Christ. 
Do you think conquering a whole heathen 
land for Christ is a smaller work or easier 
task than conquering Germany ? What is the 
heathen force of the world at the present 
time? Taking the whole population of the 
world as sixteen hundred millions, only a 
little less than six hundred millions can be 
counted as the Christian population, and that, 
of course, including several hundred million 
Roman and Greek Catholics; and the rest, 
more than one billion, are among the so- 
called heathen population of the world. In 
Japan and Korea we have eighty million 
heathen ; in China, four hundred million ; in 
India, three hundred and thirty million; in 
Africa, one hundred and fifty million; and 
in all countries taken together the heathen 
population of the world is over one billion. 
Now your foreign mission work is to evan- 
gelize this heathen world. For this pur- 
pose, how strong an army of Christian sol- 
diers have you despatched ? How many mis- 
sionaries have you already sent out? Are 
you doing this work of world evangelization 
according to the magnitude of the task? 



Sowing in the Evening 109 

I know your missionaries. They are brave 
soldiers. They are gallant fighters individu- 
ally, and they are faithful even unto death 
for the cause of their Lord. But what can 
this handful of a few thousand missionaries 
do against the gigantic mass of a billion 
heathen ? Do you think they can evangelize 
the whole world in this generation? No, no ; 
this is not doing the work according to its 
magnitude. 

I know the American people, and I love 
them, because I was converted by the minis- 
try of an American teacher, and was brought 
up by the American missionaries. I regard 
America as my spiritual fatherland. I feel 
perfectly at home in this country. Moreover, 
I admire the true American spirit. When 
once that American spirit is roused up, and 
you are determined to gain any object, you 
always get it. Why won't you send out, not 
only a few thousand, but a few hundred 
thousand, Christian soldiers throughout the 
length and breadth of the whole earth to 
fight with the Devil ? Why won't you sacri- 
fice once more your boys and girls, for this 
great conflict of Christ and his enemies ? In 
this war girls are just as good a fighting 
force as boys, if not better. Why won't you 



1 1 Kanamori's Life-Story 

once more give up your white bread and 
butter, your meat and sugar, and deprive 
yourselves of your comfort and luxury for 
the cause of Christ ? Why don't you spend, 
not only a few millions, but billions, or tens 
of billions, of dollars for this great work of 
world evangelization ? In a word, why won't 
you make this foreign mission work, which 
is the fulfilment of the last command of Jesus 
Christ, the supreme effort of the Christian 
churches in America, instead of treating it 
as a mere appendix to your work at home? 
America is blessed in every way. Yours 
is the strongest and wealthiest, most intelli- 
gent and most enterprising, country in the 
world. No country on earth can compete 
with you. But do you think, my American 
friends, that God has blessed you so abun- 
dantly for your own sake, for your own com- 
fort and luxury, for your own enjoyment 
and satisfaction alone? Do you think that 
God has so wonderfully blessed you because 
you are his only favorite among all the na- 
tions of the world ? No, no ; God has blessed 
America wonderfully, not for America's sake 
alone, but for the sake of the whole world. 
He has blessed America to make her a bless- 
ing to the world through the power of Christ.. 



Sowing in the Evening 1 1 1 

Since I have come to this country your 
people call me by various names, such as the 
Moody of Japan, or the Billy Sunday of 
Japan, and so on; but I don't like to be called 
by such great names. I am not such a big 
man. I know I am a small man, not even 
worthy of being called a minister of Christ, 
because I have backslidden and forsaken my 
Lord for many years. Not only for such 
reasons, but also because I have my own 
name I prefer to be called always by that 
name, even though it be an unknown one. 
But it you insist on calling me by any other 
than my own, I have one name by which I 
should like to be called. That is, a Macedo- 
nian. I am like the Macedonian in Paul's 
vision. He came from heathen Europe to 
Asia, and I came from heathen Asia to 
America; but the object of the coming of 
these two Macedonians is the same, namely, 
to implore the help of the Christians for the 
heathen lands. 

Won't you come and help us? Won't 
you, my young American friends, take up 
the sword of the Spirit, and march out 
from your own beloved land into the 
sin-stricken, desolate heathen lands and lay 
down your lives for the salvation of the 



1 1 2 Kanamori's Life-Story 

billion heathen souls? Do you realize that 
these billion heathen are all in need of salva- 
tion just as much as you were? Don't you 
know that the least of these is, in the sight of 
God, just as precious as the soul of your own 
mother or father, brother or sister ? Do you 
think that God wants the salvation of your 
kinsmen only, and not the salvation of these 
heathen? Oh, I beg and entreat you, my 
dear American friends, to look upon this 
billion of heathen souls with the eye of 
your heavenly Father and the heart of your 
Lord Jesus Christ, who loved them and died 
for them. Then you cannot help making 
a desperate effort for their salvation. 

And I believe that if you American Chris- 
tians will seriously and earnestly take up the 
great work of evangelizing the world in this 
generation, and will do the work according 
to its magnitude, God on his part will surely 
bless you and your work, and the day of great 
victory will be at hand. 

"Not by might, nor by power, but by my 
Spirit, saith the Lord of hosts." 



THE END 



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